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[Site] Nestle Bangladesh e-Recruitment System
... development, in line with our conviction that people are our source of energy. ... skills exclusively not on a person's passport, ethnic or national origin. ...
www.bdjobs.com/nestle
[News] Nigeria: Liberating Yoruba Race, My Mission - Gani Adams
Gani Adams , the Odua People's Congress (OPC) national coordinator, is a reporter's delight any day.
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origin, are protected, a special provision was added to the Montenegrin Constitution expressly ensuring the protection of all persons without regard to their national or ethnic origin. Muslims and Albanians are completely integrated into the political, economic and cultural life of the republic. Indeed, in the previous sitting of the parliament, seven members were of the
[Video] Famous Landmark Documentary On Racism In A United States Neighborhood / Video Film
[Post] National Origin Discrimination Lawsuit Filed By EEOC
National origin discrimination means treating someone less favorably because he or she comes from a particular place, because of his or her ethnicity or accent, or because it is believed that he or she has a particular ethnic background ... [Site] Ethnicity in the Cities
... people of non-British origin now are part of the new English-speaking ethnic ... any specific region, language or national constituency, age group or other ...
orvillejenkins.com/ethnicity/cities.html
[News] Booing the Marsellaise: A French Soccer Scandal
A handful of soccer fans booing La Marseillaise sends the political class into a lather. That, of course, is exactly what the boo-boys hoped to do
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and adults of any race, color, religion, national or ethnic origin to all programs, activities, rights and privileges generally provided to people served by the organization. Founded in 1883 by Philadelphia special education pioneer Margaret Bancroft, the organization began as one of the first schools for children with developmental disabilities
[Video] Ένωση και Λευτεριά (Union and Freedom)
[Post] Part X - War, Prosperity, and Depression
It was supplanted in 1924 by the Johnson-Reed National Origins Act, which established an immigration quota for each nationality. Those quotas were pointedly based on the census of 1890, a year in which the newer immigration had not yet ... [Site] PDHRE: Ethnic Minorities
... as to race, colour, national or ethnic origin, to equality before the law, ... to discrimination by any State, institution, group of persons, or person on the ...
www.pdhre.org/rights/ethnicity.html
[News] Report: Immigrants inject $1.6B into state economy
OMAHA — Immigrants add $1.6 billion annually in spending to the state’s economy and fill a critical role in the work force, according to a new study that was to be released Wednesday by the University of Nebraska at Omaha.
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Xi'an (Wade-Giles: Hsi-An; Postal System Pinyin: Sian), is the capital of Shaanxi province in China and a sub-provincial city. As one of the most important cities in Chinese history, Xi'an is one of the Four Great Ancient Capitals of China for it has been the capital of 13 dynasties, including the Zhou, Qin, Han, and the Tang. Xi'an is also renowned for being the eastern terminus of the Silk Road and for the location of the Terracotta Army made during the Qin Dynasty. The city has more than 3,100 years of history. It was called Chang'an (長安 Cháng'ān; literally quot;Perpetual Peace quot;) in ancient times. Since the 1990s, as part of the economic revival of interior China especially for the central and northwest regions, the City of Xi'an has re-emerged as an important cultural, industrial and educational center of the central-northwest region, with facilities for research and development, national security and China's space exploration program. The two Chinese characters in the name quot;Xi'an quot; literally mean Western Peace. The local Xi'anese pronunciation of Xi'an is almost the same as the Standard Mandarin pronunciation in Hanyu Pinyin. This name derives from the period of the Ming Dynasty when the city's name changed from its former title of quot;Chang'an quot;. In fact, the naming conventions used for the city have often changed throughout time. The city was named Fenghao (丰镐) in the Zhou (周) Dynasty beginning around 1046 BC. The city was named Xianyang (咸阳) during the Qin (秦) Dynasty, or rather the State of Qin in 383 BC. It was renamed Chang'an (长安) during the Han (汉) Dynasty in 206 AD. It was then renamed as Daxing (大兴) during the Sui (隋) Dynasty in 581 AD, while it was again renamed Chang'an during the Tang Dynasty beginning in 618 AD. It was given other names in later periods as well, such as Fengyuan (奉元), then Anxi (安西), then Jingzhao (京兆) during the Yuan (元) Dynasty. Finally, it was named Xi'an in the year 1369 AD — the first time that it was called Xi'an — during the Ming Dynasty. It retained the name of Xi'an until 1928, until it was named Xijing (西京) in 1930. It was once again reverted back to its Ming era name of Xi'an in the year 1943. Xi'an's abbreviations in Chinese are Hao (镐) or Tang (唐). The former is derived from the ancient name Fenghao of the Zhou Dynasty. The latter is derived from the name of Tang Dynasty. Xi'an is known as quot;the Cradle of Chinese Nationality quot;. Xi'an lies on the Guanzhong Plain in the central part of China with the average elevation of 400 meters above sea level. Its annual precipitation is 1100 millimeters. The urban area of Xi'an, located at 34°16′00″N, 108°54′00″E (34.1600, 108.5400). Xi'an is nested between a flood plain created by the eight surrounding rivers and streams, most of which have been too polluted to be used as sources of fresh water. In the beginning of Han Dynasty, Prime Minister Zhang Liang suggested the emperor, Liu Bang, to choose Guanzhong as the capital area of Han: 'Guanzhong Plain, which is located behind Xiao Pass and Hangu Pass, connects Long Plain and Shu Plain. Land, of thousands miles and rich in harvest, can be found here, as if this place is belongs to the nation of the heaven.' ( quot;关中左崤函, 右陇蜀, 沃野千里, 此所谓金城千里, 天府之国也 quot; 《史记·留侯世家》) Since then, Guanzhong is also known as 'Nation of the Heaven'. Mountains and Rivers The city borders the northern foot of the Qinling Mountains to the south, and the banks of Wei River to the north. Hua Shan, one of the five sacred Taoist mountains, is located 100 km away to the east of the city. It's Shaanxi Astronomical Observatory was established in 1966. In 1975, according to the Geodetic Origin Report, the People's Republic of China: 'in order to avoid bias in the mensuration as much as possible, the Geodetic Origin would better in central mainland China.' Jingyang (泾阳), a town near Xi'an was chosen. Since 1986, Chinese Standard Time(CST) has lauched from NTSC. The location of NTSC at Jingyang is 36km away from Xi'an. It is 880km to the North boundary, 2500km to the Northeast, 1000km to the East, 1750km to the South, 2250km to the Southwest, 2930km to the West, and 2500km to the Northwest. National Time Service Center (NTSC) -- Chinese Academy of Sciences -- is an institute which is mainly engaged in the service and research on time and frequency. NTSC takes charge of generating and maintaining the national standard time scale, disseminating the time and frequency signals. The autonomous standard time scales of universal time and atomic time and the dissemination techniques with LF radio and HF radio were established successively during 1970’s and 1980’s, which meet all the requirements for different applications on the whole, such as the scientific researches, national economy, et al. At the end of 2005, Xi'an had a population of 8.07 million. Compared to the census conducted in 2000, the population increased by 656,700 persons from 7.41 million. There were 4.17 million (51.66%) males and 3.90 million (48.34%) females. For every 100 females in the city there were 106.88 males. The district with the most population is YanTa Qu, with 1.08 million inhabitants. The majority of Xi'an residents are Han Chinese, which make up 99.1% of the city's total population. There are around 81,500 ethnic minorities living in Xi'an, including 50,000 Muslim Hui people, many of them concentrated in the famous Muslim quarter, which is also home to the beautiful 1,360 year old Great Mosque of Xi'an. During World War II, Xi'an became a destination for many refugees from other provinces of China, especially the neighboring Henan Province, as Xi'an was quite far inland and the invading Japanese army only managed a few aerial assaults on the city. As a result, Xi'an suffered minimal destruction. After 1949, the central governmental aimed to balance the development in different regions of China, factories and universities were moved from other cities to Xi'an, including Xi'an Jiaotong University from Shanghai. Like other major Chinese cities, Xi'an receives a fair amount of migrant workers from the rural areas every year.
[Video] Italian music - Italian PARTY MUSIC by Uccio Aloisi Gruppu
[Post] ANTI-Israel, ANTI-America UN's Durban II Draft Released:
Call on states to ensure that any measures taken in the fight against terrorism do not discriminate, in purpose or effect, on the grounds of race, colour, descent, or national or ethnic origin as well as on the grounds of culture, ... [Site] Ethnic Groups in Biblical Times
... etc.), each of which has a particular origin and meaning. ... not just one ethnic or national group, but all people who believe in Jesus as the "Christ" ...
catholic-resources.org/Bible/Ethnic_Groups.htm
[News] Synod Interventions of 15th General Congregation
VATICAN CITY, OCT. 15, 2008 ( Zenit.org ).- Here are summaries of the interventions given Tuesday afternoon at the 15th general congregation of the world Synod of Bishops, which is under way in the Vatican through Oct. 26. The theme of the assembly is on "The Word of God in the Life and Mission of the Church."
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According to the first accounts of the Guadalupan apparition, during a walk from his village to the city on December 9, 1531, Juan Diego saw a vision of a Virgin at the Hill of Tepeyac. Speaking in Nahuatl, Guadalupe said to build an abbey on the site, but when Juan Diego spoke to the Spanish bishop, Fray Juan de Zumárraga, the prelate asked for a miraculous sign. So the Virgin told Juan Diego to gather flowers from the hill, even though it was winter, when normally nothing bloomed. He found Spanish roses, gathered them on his tilma, and presented these to the bishop. When the roses fell from it an icon of the Guadalupe remained imprinted on the cloth. Documentation A number of primary historical documents are used to support this apparition account, including: the Nahuatl-language Huei tlamahuiçoltica or Nican mopohua ( quot;here it is recounted quot;), a tract about the Virgin which contains the aforementioned story, and which was printed in 1649; a Spanish-language book about the apparitions titled Imagen de la Virgen María ( quot;Image of the Virgin Mary quot;), printed in 1648; a seventeenth-century engraving by Samuel Stradanus which used the Virgin's image to advertise indulgences; and the Codex Escalada, a pictographic account of the Virgin on Tepeyac, printed on deerskin and said to date back to 1548. The apparition account is also strengthened by a document called the Informaciones Jurídicas of 1666, a collection of oral interviews gathered near Juan Diego's hometown of Cuautitlan. In the quot;Informaciones Jurídicas, quot; various witnesses affirmed, in interview format, basic details about Saint Juan Diego and the Guadalupan apparition story. Some historians and clerics, including the U.S. priest-historian Fr.Stafford Poole, the famous Mexican historian Joaquín García Icazbalceta, and former abbot of the Basilica of Guadalupe, Guillermo Schulenburg, have expressed doubts about the historicity of the apparition accounts. Schulenburg in particular caused a stir with his 1996 interview with the Catholic magazine Ixthus, when he said that Juan Diego was quot;a symbol, not a reality. quot; One problem with the apparition tradition is that Juan Diego is said to have met the Virgin in 1531, while the earliest account about their meeting was published in 1648. When discussing the 117-year gap between the apparition and written accounts describing it, apparition believers point to the Codex Escalada, a recently-discovered document which illustrates the Tepeyac apparition and which dates to 1548. The document, a painting on deerskin which illustrates the apparition and discusses Juan Diego's death, was used to shore up Juan Diego's 1990s canonization process. Critics, including Stafford Poole and David A. Brading, find the document suspicious -- partly because of when it was discovered, and partly because it contains the handiwork of both Antonio Valeriano (a man many apparition partisans believe to be the true author of the Nican mopohua) and the signature of Bernardino de Sahagún, the Franciscan missionary and anthropologist. Brading said that within the context of the Christian tradition, it was rather like finding a picture of St. Paul's vision of Christ on the road to Damascus, drawn by St. Luke and signed by St. Peter. Believers in the Codex counter that the Codex has been vetted by scientific tests which prove it is an authentic 16th-century document. Zumárraga was silent on the topic of the apparition: there is no mention of Juan Diego nor the Virgin in any of his writings. In a catechism written the year before his death he stated: “The Redeemer of the world doesn’t want any more miracles, because they are no longer necessary.” Furthermore, in 1531 Zumárraga was not Mexico's Archbishop but merely Bishop-elect: he would not be consecrated until 1533. Guillermo Schulenburg, the Basílica's abbot for over 30 years, declared in 1996 Juan Diego as a symbol and myth, a constructed character made to conquer the hearts of the native people and seize their religiosity in order to redirect it to the Vatican's will. He also commisioned a serious study, quot;out of sheer love for truth quot;, which demonstrates the Lady of uadalupe as a man-made painting, with no supernatural elements whatsoever. There is ample evidence of a 16th century shrine to Guadalupe at Tepeyac: however skeptics contend that this shrine was dedicated to the Spanish icon Our Lady of Guadalupe in Extremadura. Symbol of Mexico Guadalupe's first major use as a nationalistic symbol was in the writing of Miguel Sánchez, the author of the first Spanish language apparition account. Sanchez identified Guadalupe as Revelation's Woman of the Apocalypse, and said that quot;this New World has been won and conquered by the hand of the Virgin Mary...[who had] prepared, disposed, and contrived her exquisite likeness in this her Mexican land, which was conquered for such a glorious purpose, won that there should appear so Mexican an image. quot; In 1810 Miguel Hidalgo y Costilla initiated the bid for Mexican independence with his Grito de Dolores, yelling words to the effect of quot;Death to the Spaniards and long live the Virgin of Guadalupe! quot; When Hidalgo's mestizo-indigenous army attacked Guanajuato and Valladolid, they placed quot;the image of the Virgin of Guadalupe, which was the insignia of their enterprise, on sticks or on reeds painted different colors quot; and quot;they all wore a print of the Virgin on their hats. quot; Royalists responded by putting Guadalupe's image on the soles of their shoes. When Hidalgo died, leadership of the revolution fell to a mestizo priest named Jose Maria Morelos who led insurgent troops in the Mexican south. Morelos was also a Guadalupan partisan: he made the Virgin the seal of his Congress of Chilpancingo, stating quot;New Spain puts less faith in its own efforts than in the power of God and the intercession of its Blessed Mother, who appeared within the precincts of Tepeyac as the miraculous image of Guadalupe that had come to comfort us, defend us, visibly be our protection. quot; He inscribed the Virgin's feast day, December 12, into the Chilpancingo constitution, and declared that Guadalupe was the power behind his military victories. One of Morelos' officers, a man named Felix Fernandez who would later become the first Mexican president, even changed his name to Guadalupe Victoria. Simón Bolívar, noticed the Guadalupan theme in these uprisings, and shortly before Morelos' death in 1815 wrote: quot;...the leaders of the independence struggle have put fanaticism to use by proclaiming the famous Virgin of Guadalupe as the queen of the patriots, praying to her in times of hardship and displaying her on their flags...the veneration for this image in Mexico far exceeds the greatest reverence that the shrewdest prophet might inspire. quot; In 1914, Emiliano Zapata's peasant army rose out of the south against the government of Porfirio Diaz. Though Zapata's rebel forces were primarily interested in land reform -- quot;tierra y libertad quot; (land and liberty) was the slogan of the uprising -- when Zapata's peasant troops penetrated Mexico City, they carried Guadalupan banners. Nobel laureate Octavio Paz wrote in 1974 that quot;Mexican people, after more than two centuries of experiments, have faith only in the Virgin of Guadalupe and the National Lottery quot; The Virgin of Guadalupe has also symbolized the Mexican nation since Mexico's War of Independence. Both Miguel Hidalgo and Emiliano Zapata's armies traveled underneath Guadalupan flags. The Mexican novelist Carlos Fuentes once said that quot;...one may no longer consider himself a Christian, but you cannot truly be considered a Mexican unless you believe in the Virgin of Guadalupe. quot; More recently, the contemporary Zapatista National Liberation Army (EZLN) named their quot;mobile city quot; in honor of the Virgin: it is called Guadalupe Tepeyac. EZLN spokesperson Subcomandante Marcos wrote a humorous letter in 1995 describing the EZLN bickering over what to do with a Guadalupe statue they had received as a gift. In 1994, the mexican sculptor Eduardo Leal de la Gala make a tree dimension version in wood of the Lady of Guadalupe for the Cultural Center of the Mexican Embassy in Paris, France. Mestizo culture and Mexican identity Guadalupe is often considered a mixture of the cultures which blend to form Mexico, both racially and religiously Guadalupe is sometimes called the quot;first mestiza quot; or quot;the first Mexican quot;. In the Journal for the Scientific Study of Religion, Mary O'Connor writes that Guadalupe quot;bring[s] together people of distinct cultural heritages, while at the same time affirming their distinctness. quot; One theory is that the Virgin of Guadalupe was presented to the Aztecs as a sort of quot;Christianized quot; Tonantzin, necessary for the clergymen to convert the Indians to their True Faith. As Jacques Lafaye wrote in Quetzalcoatl and Guadalupe, quot;...as the Christians built their first churches with the rubble and the columns of the ancient pagan temples, so they often borrowed pagan customs for their own cult purposes. quot; An alternate view is that Guadalupe-Tonantzin gave the native Americans a hidden method to continue worshipping their own goddess in a Christianized form; similar patterns of syncretic worship can be seen throughout the Catholic Americas (e.g. Vodun, Santería). Guadalupan religious syncretism is both lauded and disparaged as demonic. Some theologians also associate the Virgin of Guadalupe with a special relationship between the indigenous peoples of the American continents and the Catholic Church. This perspective developed as the scriptural terms of truths quot;hid ... from the wise and prudent quot; but quot;revealed...unto babes quot; (Matthew 11:25), but later developed into the quot;spiritual mestizaje of the Americas quot;, and the quot;option for the poor quot; provided by Liberation theology. The author Judy King asserts that Guadalupe is a quot;common denominator quot; uniting Mexicans. Writing that Mexico is composed of a vast patchwork of differences -- linguistic, ethnic, and class-based -- King says quot;The Virgin of Guadalupe is the rubber band that binds this disparate nation into a whole. quot; This sentiment was echoed by two celebrants interviewed in the New York Times at the Virgin's feast day in 1998: quot;We say that we are more Guadalupanos than Mexicans, quot; said the Jesuit Brother Joel Magallan. quot;We say that because our Lady Guadalupe is our symbol, our identity. quot; David Solanas, another feast-goer, agreed, saying quot;We have faith in her. She's like the mama of all the Mexicans. quot; The origin of the name quot;Guadalupe quot; is controversial. According to a sixteenth-century report the Virgin identified herself as Guadalupe when she appeared to Juan Diego's uncle, Juan Bernardino. It has also been suggested that quot;Guadalupe quot; is a corruption of a Nahuatl name quot;Coatlaxopeuh quot;, which has been translated as quot;Who Crushes the Serpent. In this interpretation, the serpent referred to is Quetzalcoatl, one of the chief Aztec gods, whom the Virgin Mary quot;crushed quot; by inspiring the conversion of indigenous people to Catholicism. However, many historians believe that the 1533 Guadalupan shrine was dedicated to the Spanish Lady of Guadalupe in Extremadura -- not to the Mexican Virgin venerated today. Thus, while the name quot;Guadalupe quot; would have had certain connotations to Nahuatl speakers, as noted above, its ultimate origins would be the Arabic-Latin term quot;Wadī Lupum quot;, meaning quot;Valley of the Wolf quot;. María Guadalupe, or just Lupe, is a common female and male name among Mexican people or those with Mexican heritage. Controversies As early as 1556 Francisco de Bustamante, head of the Colony's Franciscans, delivered a sermon disparaging the holy origins of the painting: “The devotion that has been growing in a chapel dedicated to Our Lady, called of Guadalupe, in this city is greatly harmful for the natives, because it makes them believe that the image painted by Marcos the Indian is in any way miraculous.” In 1611 the Dominican Martin de Leon, fourth viceroy of Mexico, denounced the cult of the Virgin of Guadalupe as a disguised worship of the Aztec goddess Tonantzin.The missionary and anthropologist Bernardino de Sahagún held the same opinion: he wrote that the shrine at Tepeyac was extremely popular but worrisome because people called the Virgin of Guadalupe Tonantzin. Sahagún said that the worshippers claimed that Tonantzin was the proper Nahuatl for quot;Mother of God quot; -- but he disagreed, saying that quot;Mother of God quot; in Nahuatl would be quot;Dios y Nantzin. quot; In 2002, art restoration expert José Sol Rosales examined the icon with a stereomicroscope and identified calcium sulfate, pine soot, white, blue, and green quot;tierras quot; (soil), reds made from carmine and other pigments, as well as gold. Rosales said he found the work consistent with 16th century materials and methods. Norberto Rivera Carrera, Archbishop of Mexico, commissioned a 1999 study to test the tilma's age. The researcher, Leoncio Garza-Valdés, had previously worked with the Shroud of Turin. Upon inspection Garza-Valdés found three distinct layers in the painting, at least one of which was signed and dated. He also said that the original painting showed striking similarities to the original Lady of Guadalupe found in Extremadura Spain, and that the second painting showed another Virgin with indigenous features. Finally, Garza-Valdés indicated that the fabric on which the icon is painted is made of conventional hemp and linen, not agave fibers as is popularly believed. The photographs of these putative overpaintings were not available in the Garza-Valdés 2002 publication, however. Gilberto Aguirre a San Antonio optometrist and colleague of Garza-Valdés who also took part in the 1999 study, examined the same photographs and stated that, while agreeing the painting had been tampered with, he disagreed with Garza-Valdes' conclusions. Gilberto Aguirre claims the conditions for conducting the study were inadequate. No control of the lighting and the fact that the painting was shot through an acrylic plate scientifically invalidates any results. He also questions Garza-Valdés' claim of ultraviolet light revealing two underlying images because according to Aguirre, ultraviolet light can't penetrate sub-surfaces. The team did take Infrared pictures but those didn't show additional images underneath the present one. Similar Marian apparitions have been reported in many cities and towns throughout Mexico; in the Mexican town of Tlaltenango in the state of Morelos, a painting of Our Lady of Guadalupe is claimed to have miraculously appeared in the inside of a box that two unknown travelers left in a hostel. The owners of the hostel called the local priest after noticing enticing aromas of flowers and sandalwood coming out of the box. The image has been venerated on September 8 since its finding in 1720, and is accepted as valid apparition by the local Catholic authorities. It is important to note that at least 300 apparition of the Virgin Mary are reported every year to local church authorities, most of them seen in burnmarks in pieces of toast and Tortillas. In one of the most recent cases, believers have seen a vision of the Virgin of Guadalupe in a humidity stain in the Mexico City metro. This apparition is called the quot;Virgin of the Subway. quot; Religious theories regarding the image Artistic symbolism The image of Our Lady of Guadalupe is often read as a coded image. Miguel Sanchez, the author of the 1648 tract Imagen de la Virgen María, described the Virgin's image as the Woman of the Apocalypse from the New Testament's Revelation 12:1: quot;arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. quot; Mateo de la Cruz, writing twelve years after Sánchez, quot;argued that the Guadalupe possessed all the iconographical attributes of Mary in her Immaculate Conception quot;. Likewise, a 1738 sermon preached by Miguel Picazo argued that the Guadalupe was the quot;best representation quot; of the Immaculate Conception. Many writers, including Patricia Harrington and Virgil Elizondo, describe the image as containing coded messages for the indigenous people of Mexico. quot;The Aztecs...had an elaborate, coherent symbolic system for making sense of their lives. When this was destroyed by the Spaniards, something new was needed to fill the void and make sense of New Spain...the image of Guadalupe served that purpose. quot; Her blue-green mantle was described as the color once reserved for the divine couple Ometecuhtli and Omecihuatl; her belt is read as a sign of pregnancy; and a cross-shaped image symbolizing the cosmos and called nahui-ollin is said to be inscribed beneath the image's sash. Yet another interpretation of the image is offered by the historian William B. Taylor, who recounted that Guadalupe has also been quot;acclaimed goddess of the maguey [agave] quot; and pulque was drunk on her feast day. A 1772 report described the rays of light around Guadalupe as maguey spines. Alleged miraculous properties Some consider it miraculous that the tilma, supposing it's still the original, maintains its structural integrity after nearly 500 years, since a replica of the image was once made, using the same colors and the same material for the tilma, and it lasted only about 15 years before it disintegrated.In addition to withstanding the elements, the tilma resisted a 1791 ammonia spill that made a considerable hole, which was then completely repaired in two weeks with no external help. In 1921, an anarchist placed an offering of flowers next to the image. A bomb hidden within the flowers exploded and destroyed the shrine. However, the image suffered no damage. Photographers and ophthalmologists have claimed to locate images reflected in the eyes of the Virgin.In 1929 and 1951 photographers found a figure reflected in the Virgin's eyes; upon inspection they said that the reflection was tripled in what is called the Purkinje effect. This effect is commonly found in human eyes.The ophthalmologist Dr. Jose Aston Tonsmann later enlarged the image of the Virgin's eyes by 2500x magnification and said he saw not only the aforementioned single figure, but rather images of all the witnesses present when the tilma was shown to the Bishop in 1531. Tonsmann also reported seeing a small family -- mother, father, and a group of children -- in the center of the Virgin's eyes. In response to the eye miracles, Joe Nickell and John F. Fischer wrote in Skeptical Inquirer that images seen in the Virgin's eyes could be the result of the human tendency to form familiar shapes from random patterns, much like a psychologist's inkblots -- a phenomenon known as religious pareidolia. Richard Kuhn, who received the 1938 Nobel Chemistry prize, is said to have analyzed a sample of the fabric in 1936 and said the tint on the fabric was not from a known mineral, vegetable, or animal source. In 1979 Philip Serna Callahan studied the icon with infrared light and stated that portions of the face, hands, robe, and mantle had been painted in one step, with no sketches or corrections and no paintbrush strokes. Catholic devotions With the Brief Non est equidem of May 25, 1754, Pope Benedict XIV declared Our Lady of Guadalupe patron of what was then called New Spain, corresponding to Spanish Central and Northern America, and approved liturgical texts for the Mass and Liturgy of the Hours in her honour. Pope Leo XIII granted new texts in 1891 and authorized coronation of the image in 1895. Pope Saint Pius X proclaimed her patron of Latin America in 1910. In 1935 Pope Pius XI proclaimed her patron of the Philippines and had a monument in her honor erected in the Vatican Gardens. In 1966 Pope Paul VI sent a Golden Rose to the shrine. Pope John Paul II visited the shrine in the course of his first journey outside Italy as Pope from 26 to January 31, 1979, and again when he beatified Juan Diego there on 6 May 1990. In 1992 he dedicated to Our Lady of Guadalupe a chapel within St. Peter's Basilica in the Vatican. At the request of the Special Assembly for the Americas of the Synod of Bishops, he named Our Lady of Guadalupe patron of the Americas on January 22, 1999 (with the result that her liturgical celebration had, throughout the Americas, the rank of Solemnity), and visited the shrine again on the following day. On July 31, 2002, he canonized Juan Diego, and later that year included in the General Calendar of the Roman Rite, as optional memorials, the liturgical celebrations of Saint Juan Diego Cuauhtlatoatzin (December 9) and Our Lady of Guadalupe (12 December). Replicas of the tilma can be found in thousands of churches throughout the world, including Notre Dame Cathedral in Paris and the Basilica of Saint Peter in Rome, and numerous parishes bear her name.
[Video] Italian music - ORGANETTO dance music by Uccio Aloisi Gruppu
[Post] Reporting from the battlegrounds of eastern Congo
Over the last six weeks, more than 150000 people have fled their homes as fighting between ethnic groups in Congo reignited. This week, Congolese army tanks pounded rebels in North Kivu in a two-day battle against Tutsi General Laurent ... [Site] Aloha For All -- Basic Principles
... that aloha is for all people regardless of racial, ethnic, or national origin. ... Tell that to a person of ethnic Asian or Euro-American ancestry whose ...
www.angelfire.com/hi2/hawaiiansovereignty/principles.html
[News] Children of immigrants reshaping America
Children of immigrants are changing the face of the United States, tested by special challenges and opportunities that prepare them to succeed in American society.
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Nelson Rolihlahla Mandela IPA: [xolíɬaɬa mandéːla] (born 18 July 1918) is a former President of South Africa, the first to be elected in fully representative democratic elections. Before his presidency, Mandela was an anti-apartheid activist and leader of the African National Congress and its armed wing Umkhonto we Sizwe. He spent 27 years in prison, much of it in a cell on Robben Island, on convictions for crimes that included sabotage committed while he spearheaded the struggle against apartheid. Among opponents of apartheid in South Africa and internationally, he became a symbol of freedom and equality, while the apartheid government and nations sympathetic to it condemned him and the ANC as communists and terrorists. Following his release from prison in 1990, his switch to a policy of reconciliation and negotiation helped lead the transition to multi-racial democracy in South Africa. Since the end of apartheid, he has been widely praised, even by former opponents. Mandela has received more than one hundred awards over four decades, most notably the Nobel Peace Prize in 1993. He is currently a celebrated elder statesman who continues to voice his opinion on topical issues. In South Africa he is often known as Madiba, an honorary title adopted by elders of Mandela's clan. The title has come to be synonymous with Nelson Mandela. Early life Mandela belongs to a cadet branch of the Thembu dynasty which (nominally) reigns in the Transkeian Territories of the Union of South Africa's Cape Province. He was born in the small village of Mvezo in the district of Umtata, the Transkei capital. His great-grandfather was Ngubengcuka (died 1832), the Inkosi Enkhulu or King of the Thembu people, who were eventually subjected to British colonial rule. One of the king's sons, named Mandela, became Nelson's grandfather and the source of his surname. However, being only the Inkosi's child by a wife of the Ixhiba clan (the so-called quot;Left-Hand House quot;), the descendants of his branch of the royal family were not eligible to succeed to the Thembu throne.[1] His father, Gadla Henry Mphakanyiswa (1880–1928), was nonetheless designated chief of the town of Mvezo. Upon alienating the colonial authorities, however, he was deprived of his position, and moved his family to Qunu.[1] Gadla remained, however, a member of the Inkosi's Privy Council, and was instrumental in the ascension to the Thembu throne of Jongintaba Dalindyebo, who would later return this favour by informally adopting Mandela upon Gadla's death. Mandela's father had four wives, with whom he fathered a total of thirteen children (four boys and nine girls). Mandela was born to Gadla's third wife ('third' by a complex royal ranking system), Nosekeni Fanny, daughter of Nkedama of the Mpemvu Xhosa clan, the dynastic Right Hand House, in whose umzi or homestead Mandela spent much of his childhood.[1] His given name Rolihlahla means quot;to pull a branch of a tree quot;, or more colloquially, quot;troublemaker quot;.[2] Education At seven years of age, Rolihlahla Mandela became the first member of his family to attend a school, where he was given the name quot;Nelson, quot; after the British admiral Horatio Nelson, by a Methodist teacher who found his native name difficult to pronounce.[citation needed] His father died of tuberculosis when Rolihlahla was nine, and the Regent, Jongintaba, became his guardian. Mandela attended a Wesleyan mission school next door to the palace of the Regent. Following Thembu custom, he was initiated at age sixteen, and attended Clarkebury Boarding Institute. He completed his Junior Certificate in two years, instead of the usual three. Destined to inherit his father's position as a privy councillor, in 1937 Mandela moved to Healdtown, the Wesleyan college in Fort Beaufort which most Thembu royalty attended. Aged nineteen, he took an interest in boxing and running.[1] After matriculating, he started to study for a B.A. at the Fort Hare University, where he met Oliver Tambo, and the two became lifelong friends and colleagues. He also became close friends with his kinsman, Kaiser ( quot;K.D. quot;) Matanzima who, however, as royal scion of the Thembu Right Hand House, was destined for the throne of Transkei, a role that later led him to embrace Bantustan policies which made him and Mandela political enemies.[1] At the end of Nelson's first year, he became involved in a boycott by the Students' Representative Council against the university policies, and was asked to leave Fort Hare. Later, while imprisoned, Mandela studied for a Bachelor of Laws from the University of London External Programme (see below). Move to Johannesburg Shortly after leaving Fort Hare, Jongintaba announced to Mandela and Justice (the Regent's own son and heir to the throne) that he had arranged marriages for both of them. Both young men were displeased by this and rather than marry, they elected to flee the comforts of the Regent's estate to go to Johannesburg. Upon his arrival, Mandela initially found employment as a guard at a mine. However, this was quickly terminated after the employer learned that Mandela was the Regent's runaway adopted son. He later started work as an articled clerk at a law firm thanks to connections with his friend, lawyer Walter Sisulu. While working there, he completed his B.A. degree at the University of South Africa via correspondence, after which he started with his law studies at the University of Witwatersrand. During this time Mandela lived in Alexandra township, north of Johannesburg. Political activity After the 1948 election victory of the Afrikaner-dominated National Party with its apartheid policy of racial segregation, Mandela was prominent in the ANC's 1952 Defiance Campaign and the 1955 Congress of the People, whose adoption of the Freedom Charter provided the fundamental program of the anti-apartheid cause. During this time, Mandela and fellow lawyer Oliver Tambo operated the law firm of Mandela and Tambo, providing free or low-cost legal counsel to many blacks who would otherwise have been without representation. Mandela's approach was influenced by Mahatma Gandhi, who inspired him and succeeding generations of South African anti-apartheid activists.[3][4] Indeed, Mandela took part in the 29 January – 30 January 2007 conference in New Delhi which marked the 100th anniversary of Gandhi's introduction of satyagraha in South Africa.[5] Initially committed to non-violent mass struggle, Mandela was arrested with 150 others on 5 December 1956 and charged with treason. The marathon Treason Trial of 1956–61 followed, and all were acquitted.[citation needed] From 1952–59 the ANC experienced disruption as a new class of Black activists (Africanists) emerged in the townships demanding more drastic steps against the National Party regime. The ANC leadership of Albert Luthuli, Oliver Tambo and Walter Sisulu felt not only that events were moving too fast, but also that their leadership was challenged. They consequently bolstered their position by alliances with small White, Coloured and Indian political parties in an attempt to appear to have a wider appeal than the Africanists. The 1955 Freedom Charter Kliptown Conference was ridiculed by the Africanists for allowing the 100,000-strong ANC to be relegated to a single vote in a Congress alliance, in which four secretaries-general of the five participating parties were members of the secretly reconstituted South African Communist Party (SACP), strongly adhering to the Moscow line.[citation needed] In 1959 the ANC lost its most militant support when most of the Africanists, with financial support from Ghana and significant political support from the Transvaal-based Basotho, broke away to form the Pan Africanist Congress (PAC) under Robert Sobukwe and Potlako Leballo.[citation needed] Guerrilla activities In 1961, Mandela became the leader of the ANC's armed wing, Umkhonto we Sizwe (translated as Spear of the Nation, also abbreviated as MK), which he co-founded. He coordinated a sabotage campaign against military and government targets, and made plans for a possible guerrilla war if sabotage failed to end apartheid. A few decades later, MK did wage a guerrilla war against the regime, especially during the 1980s, in which many civilians were killed. Mandela also raised funds for MK abroad, and arranged for paramilitary training, visiting various African governments. Mandela explains the move to embark on armed struggle as a last resort, when increasing repression and violence from the state convinced him that many years of non-violent protest against apartheid had achieved nothing and could not succeed.[6][2] Mandela later admitted that the ANC, in its struggle against apartheid, also violated human rights, and has sharply criticised attempts by parts of his party to remove statements supporting this fact from the reports of the Truth and Reconciliation Commission.[7] Arrest and Rivonia trial Main article: Rivonia Trial On 5 August 1962 Mandela was arrested after living on the run for seventeen months, and was imprisoned in the Johannesburg Fort. The arrest was made possible because the CIA tipped off the security police as to Mandela's whereabouts and disguise.[8][9][10] Three days later, the charges of leading workers to strike in 1961 and leaving the country illegally were read to him during a court appearance. On 25 October 1962, Mandela was sentenced to five years in prison. Two years later on 11 June 1964, a verdict had been reached concerning his previous engagement in the African National Congress (ANC). While Mandela was imprisoned, police arrested prominent ANC leaders on 11 July 1963, at Liliesleaf Farm, Rivonia, north of Johannesburg. Mandela was brought in, and at the Rivonia Trial, Mandela, Ahmed Kathrada, Walter Sisulu, Govan Mbeki, Andrew Mlangeni, Raymond Mhlaba, Elias Motsoaledi, Walter Mkwayi (who escaped during trial), Arthur Goldreich (who escaped from prison before trial), Denis Goldberg and Lionel quot;Rusty quot; Bernstein were charged by the chief prosecutor Dr. Percy Yutar, the deputy attorney-general of the Transvaal, with the capital crimes of sabotage (which Mandela admitted) and crimes which were equivalent to treason, but easier for the government to prove. The second charge accused the defendants of plotting a foreign invasion of South Africa, which Mandela denied. In his statement from the dock at the opening of the defence case in the trial on 20 April 1964 at Pretoria Supreme Court, Mandela laid out the clarity of reasoning in the ANC's choice to use violence as a tactic. His statement revealed how the ANC had used peaceful means to resist apartheid for years until the Sharpeville Massacre. That event coupled with the referendum establishing the Republic of South Africa and the declaration of a state of emergency along with the banning of the ANC made it clear that their only choice was to resist through acts of sabotage. Doing otherwise would have been tantamount to unconditional surrender. Mandela went on to explain how they developed the Manifesto of Umkhonto we Sizwe on 16 December 1961 intent on exposing the failure of the National Party's policies after the economy would be threatened by foreigners' unwillingness to risk investing in the country.[11] He closed his statement with these words: “ During my lifetime I have dedicated myself to the struggle of the African people. I have fought against white domination, and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die.[6] ” Bram Fischer, Vernon Berrange, Harry Schwarz, Joel Joffe, Arthur Chaskalson and George Bizos were part of the defence team that represented the accused. Harold Hanson was brought in at the end of the case to plead mitigation. All except Rusty Bernstein were found guilty, but they escaped the gallows and were sentenced to life imprisonment on 12 June 1964. Charges included involvement in planning armed action, in particular four charges of sabotage, which Mandela admitted to, and a conspiracy to help other countries invade South Africa, which Mandela denied. Imprisonment Nelson Mandela was imprisoned on Robben Island where he remained for the next eighteen of his twenty-seven years in prison. On the island, he and others performed hard labour in a lime quarry. Prison conditions were very basic. Prisoners were segregated by race, with black prisoners receiving the fewest rations. Political prisoners were kept separate from ordinary criminals and received fewer privileges. Mandela describes how, as a D-group prisoner (the lowest classification) he was allowed one visitor and one letter every six months. Letters, when they came, were often delayed for long periods and made unreadable by the prison censors.[2] Whilst in prison Mandela undertook study with the University of London by correspondence through its External Programme and received the degree of Bachelor of Laws. He was subsequently nominated for the position of Chancellor of the University of London in the 1981 election, but lost to Princess Anne. In his 1981 memoir Inside BOSS[12] secret agent Gordon Winter describes his involvement in a plot to rescue Mandela from prison in 1969: this plot was infiltrated by Winter on behalf of South African intelligence, who wanted Mandela to escape so as to be able to shoot him during recapture. The plot was foiled by British Intelligence[13]. In March 1982 Mandela was transferred from Robben Island to Pollsmoor Prison, along with other senior ANC leaders Walter Sisulu, Andrew Mlangeni, Ahmed Kathrada and Raymond Mhlaba. It was speculated that this was to remove the influence of these senior leaders on the new generation of young black activists imprisoned on Robben Island, the so-called quot;Mandela University quot;. However, National Party minister Kobie Coetzee says that the move was to enable discreet contact between them and the South African government.[citation needed] In February 1985 President P.W. Botha offered Mandela conditional release in return for renouncing armed struggle. Coetzee and other ministers had advised Botha against this, saying that Mandela would never commit his organisation to giving up the armed struggle in exchange for personal freedom. Mandela indeed spurned the offer, releasing a statement via his daughter Zindzi saying quot;What freedom am I being offered while the organisation of the people remains banned? Only free men can negotiate. A prisoner cannot enter into contracts. quot;[14] The first meeting between Mandela and the National Party government came in November 1985 when Kobie Coetzee met Mandela in Volks Hospital in Cape Town where Mandela was being treated for prostate surgery. Over the next four years, a series of tentative meetings took place, laying the groundwork for further contact and future negotiations, but little real progress was made.[14] Throughout Mandela's imprisonment, local and international pressure mounted on the South African government to release him, under the resounding slogan Free Nelson Mandela! In 1989, South Africa reached a crossroads when Botha suffered a stroke and was replaced as president by Frederik Willem de Klerk. De Klerk announced Mandela's release in February 1990. Release On 2 February 1990, State President F.W. de Klerk reversed the ban on the ANC and other anti-apartheid organisations, and announced that Mandela would shortly be released from prison. Mandela was released from Victor Verster Prison in Paarl on 11 February 1990. The event was broadcast live all over the world. On the day of his release, Mandela made a speech to the nation. He declared his commitment to peace and reconciliation with the country's white minority, but made it clear that the ANC's armed struggle was not yet over: “ Our resort to the armed struggle in 1960 with the formation of the military wing of the ANC (Umkhonto we Sizwe) was a purely defensive action against the violence of apartheid. The factors which necessitated the armed struggle still exist today. We have no option but to continue. We express the hope that a climate conducive to a negotiated settlement would be created soon, so that there may no longer be the need for the armed struggle. ” He also said his main focus was to bring peace to the black majority and give them the right to vote in both national and local elections. Negotiations Main article: Negotiations to end apartheid in South Africa Following his release from prison, Mandela returned to the leadership of the ANC and, between 1990 and 1994, led the party in the multi-party negotiations that led to the country's first multi-racial elections. In 1991, the ANC held its first national conference in South Africa after its unbanning, electing Mandela as President of the organisation. His old friend and colleague Oliver Tambo, who had led the organisation in exile during Mandela's imprisonment, became National Chairperson.[15] Mandela's leadership through the negotiations, as well as his relationship with President F.W. de Klerk, was recognised when they were jointly awarded the Nobel Peace Prize in 1993. However, the relationship was sometimes strained, particularly so in a sharp exchange in 1991 when he furiously referred to De Klerk as the head of quot;an illegitimate, discredited, minority regime quot;. The talks broke down following the Boipatong massacre in June 1992 when Mandela took the ANC out of the negotiations, accusing De Klerk's government of complicity in the killings.[16] However, talks resumed following the Bisho massacre in September 1992, when the spectre of violent confrontation made it clear that negotiations were the only way forward.[2] Following the assassination of senior ANC leader Chris Hani in April 1993, there were renewed fears that the country would erupt in violence. Mandela addressed the nation appealing for calm, in a speech regarded as 'presidential' even though he was not yet president of the country at that time: “ Tonight I am reaching out to every single South African, black and white, from the very depths of my being. A white man, full of prejudice and hate, came to our country and committed a deed so foul that our whole nation now teeters on the brink of disaster. A white woman, of Afrikaner origin, risked her life so that we may know, and bring to justice, this assassin. The cold-blooded murder of Chris Hani has sent shock waves throughout the country and the world. …Now is the time for all South Africans to stand together against those who, from any quarter, wish to destroy what Chris Hani gave his life for – the freedom of all of us. ” While some riots did follow the assassination, the negotiators were galvanised into action, and soon agreed that democratic elections should take place on 27 April 1994, just over a year after Hani's assassination.[14] Autobiography Mandela's autobiography, Long Walk to Freedom, was published in 1994. Mandela had begun work on it secretly while in prison. In that book Mandela did not reveal anything about the alleged complicity of F.W. de Klerk in the violence of the eighties and nineties, or the role of his ex-wife Winnie Mandela in that bloodshed. However, he later co-operated with his friend the journalist Anthony Sampson who discussed those issues in Mandela: The Authorised Biography. Another detail that Mandela omitted was the allegedly fraudulent book, Goodbye Bafana. Its author, Robben Island warder James Gregory, claimed to have been Mandela's confidante in prison and published details of the prisoner's family affairs. Sampson maintained that Mandela had not known Gregory well, but that Gregory censored the letters sent to the future president and thus discovered the details of Mandela's personal life. Sampson also averred that other warders suspected Gregory of spying for the government and that Mandela considered suing Gregory.[17] Presidency of South Africa South Africa's first democratic elections in which full enfranchisement was granted were held on 27 April 1994. The ANC won 62% of the votes in the election, and Mandela, as leader of the ANC, was inaugurated on 10 May 1994 as the country's first black President, with the National Party's de Klerk as his first deputy and Thabo Mbeki as the second in the Government of National Unity.[18] Policy of reconciliation As President from May 1994 until June 1999, Mandela presided over the transition from minority rule and apartheid, winning international respect for his advocacy of national and international reconciliation. Mandela encouraged black South Africans to get behind the previously hated Springboks (the South African national rugby team) as South Africa hosted the 1995 Rugby World Cup. After the Springboks won an epic final over New Zealand, Mandela, wearing a Springbok shirt, presented the trophy to captain Francois Pienaar, an Afrikaner. This was widely seen as a major step in the reconciliation of white and black South Africans.[citation needed] After assuming the presidency, one of Mandela's trademarks was his use of Batik shirts, known as quot;Madiba shirts quot;, even on formal occasions. Invasion of Lesotho In South Africa's first post-apartheid military operation, Mandela ordered troops into Lesotho in September 1998 to protect the government of Prime Minister Pakalitha Mosisili. This came after a disputed election prompted fierce opposition threatening the unstable government.[19] Criticism of AIDS response Commentators and critics including AIDS activists such as Edwin Cameron have criticised Mandela for his government's ineffectiveness in stemming the AIDS crisis.[20][21] After his retirement, Mandela admitted that he may have failed his country by not paying more attention to the HIV/AIDS epidemic.[22][23] He has since taken many opportunities to highlight this South African and international tragedy. Lockerbie trial President Mandela took a particular interest in helping to resolve the long-running dispute between Gaddafi's Libya, on the one hand, and the United States and Britain on the other, over bringing to trial the two Libyans who were indicted in November 1991 and accused of sabotaging Pan Am Flight 103, which crashed at the Scottish town of Lockerbie on 21 December 1988, with the loss of 270 lives. As early as 1992, Mandela informally approached President George Bush with a proposal to have the two indicted Libyans tried in a third country. Bush reacted favourably to the proposal, as did President Mitterrand of France and King Juan Carlos of Spain. In November 1994 – six months after his election as president – Mandela formally proposed that South Africa should be the venue for the Pan Am Flight 103 bombing trial.[24] However, British Prime Minister, John Major, flatly rejected the idea saying the British government did not have confidence in foreign courts[25]. A further three years elapsed until Mandela's offer was repeated to Major's successor, Tony Blair, when the president visited London in July 1997. Later the same year, at the Commonwealth Heads of Government Meeting (CHOGM) at Edinburgh in October 1997, Mandela warned: quot;No one nation should be complainant, prosecutor and judge. quot; President Mandela negotiated with Muammar Gaddafi the hand-over of two accused Libyans to stand trial President Mandela negotiated with Muammar Gaddafi the hand-over of two accused Libyans to stand trial A compromise solution was then agreed for a trial to be held at Camp Zeist in the Netherlands, governed by Scots law, and President Mandela began negotiations with Colonel Gaddafi for the handover of the two accused (Megrahi and Fhimah) in April 1999.[26] At the end of their nine-month trial, the verdict was announced on 31 January 2001. Fhimah was acquitted but Megrahi was convicted and sentenced to 27 years in a Scottish jail. Megrahi's initial appeal was turned down in March 2002, and former president Mandela went to visit him in Barlinnie prison on 10 June 2002. quot;Megrahi is all alone quot;, Mandela told a packed press conference in the prison's visitors room. quot;He has nobody he can talk to. It is psychological persecution that a man must stay for the length of his long sentence all alone. It would be fair if he were transferred to a Muslim country — and there are Muslim countries which are trusted by the West. It will make it easier for his family to visit him if he is in a place like the kingdom of Morocco, Tunisia or Egypt. quot;[27] Megrahi was subsequently moved to Greenock jail and is no longer in solitary confinement. On June 28, 2007, the Scottish Criminal Cases Review Commission concluded its three-year review of Megrahi's conviction and, believing that a miscarriage of justice may have occurred, referred the case to the Court of Criminal Appeal for a second appeal.[28] Marriage and family Mandela has been married three times, has fathered six children, has twenty grandchildren, and a growing number of great-grandchildren. His grandson is Chief Mandla Mandela.[29] First marriage Mandela's first marriage was to Evelyn Ntoko Mase who, like Mandela, was also from what later became the Transkei area of South Africa, although they actually met in Johannesburg. The couple had two sons, Madiba Thembekile (Thembi) (born 1946) and Makgatho (born 1950), and two daughters, both named Makaziwe (known as Maki; born 1947 and 1953). Their first daughter died aged nine months, and they named their second daughter in her honor. The couple broke up in 1957 after 13 years, divorcing under the multiple strains of his constant absences, devotion to revolutionary agitation, and the fact she was a Jehovah's Witness, a religion which requires political neutrality. Thembi was killed in a car crash in 1969 at the age of 25, while Mandela was imprisoned on Robben Island. All their children were educated at the Waterford Kamhlaba. Evelyn Mase died in 2004. Second marriage Mandela's second wife, Winnie Madikizela-Mandela, also came from the Transkei area, although they, too, met in Johannesburg, where she was the city's first black social worker. They had two daughters, Zenani (Zeni), born 4 February 1958, and Zindziswa (Zindzi), born 1960. Later, Winnie would be deeply torn by family discord which mirrored the country's political strife; while her husband was serving a life sentence on the Robben Island prison, her father became the agriculture minister in the Transkei. The marriage ended in separation (April 1992) and divorce (March 1996), fuelled by political estrangement. Mandela still languished in prison when his daughter Zenani was married to Prince Thumbumuzi Dlamini in 1973, elder brother of King Mswati III of Swaziland. As a member by marriage of a reigning foreign dynasty, she was able to visit her father during his South African imprisonment while other family members were denied access. The Dlamini couple live and run a business in Boston. One of their sons, Prince Cedza Dlamini (born 1976), educated in the United States, has followed in his grandfather's footsteps as an international advocate for human rights and humanitarian aid. Thumbumuzi and Mswati's sister, Princess Mantfombi Dlamini, is the chief consort to King Goodwill Zwelithini of KwaZulu-Natal, who quot;reigns but does not rule quot; over South Africa's largest ethnic group under the auspices of South Africa's government. One of Queen Mantfombi's sons is expected to eventually succeed Goodwill as monarch of the Zulus, whose Inkatha Party leader, Mangosuthu Buthelezi, was the rival of Mandela during much of his presidency. Third marriage Mandela himself was re-married in 1998, on his 80th birthday, to Graça Machel née Simbine, widow of Samora Machel, the former Mozambican president and ANC ally killed in an air crash 12 years earlier. The wedding followed months of international negotiations to set the unprecedented bride-price remitted to her clan, which were conducted on Mandela's behalf by his traditional sovereign, King Buyelekhaya Zwelibanzi Dalindyebo, born 1964. Ironically, it was this paramount chief's grandfather, the Regent Jongintaba, whose selection of a bride for him prompted Mandela to flee to Johannesburg as a young man. Mandela still maintains a home at Qunu in the realm of his royal nephew (second cousin thrice-removed in Western reckoning), whose university expenses he defrayed and whose privy councillor he remains.[30] Retirement Mandela became the oldest elected President of South Africa when he took office at the age of 77 in 1994. He decided not to stand for a second term as President, and instead retired in 1999, to be succeeded by Thabo Mbeki. Health In July 2001 Mandela was diagnosed and treated for prostate cancer. He was treated with a seven week course of radiation.[31] In June 2004, at age 85, Mandela announced that he would be retiring from public life. His health had been declining, and he wanted to enjoy more time with his family. Mandela said that he did not intend to hide away totally from the public, but wanted to be in a position quot;of calling you to ask whether I would be welcome, rather than being called upon to do things and participate in events. My appeal therefore is: Don't call me, I will call you quot;[32]. Since 2003, he has appeared in public less often and has been less vocal on topical issues.[33] In his late 80s, he is white haired and walks slowly with the support of a stick. In 2003 Mandela's death was incorrectly announced by CNN when his pre-written obituary (along with those of several other famous figures) was inadvertently published on CNN's web site due to a fault in password protection.[34] In 2007 a fringe right-wing group distributed hoax emails and SMSs claiming that the authorities had covered up Mandela's death and that white South Africans would be massacred after his funeral. Mandela was on holiday in Mozambique at the time.[35]
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