Short breakdown of the practical implications of the amended Development of Inter-Korean Relations Act for HR activists, NK people, ROK and third parties. Trying to keep this as objective as possible but it’s been a week of bitter disappointment

1. It bans the use of loudspeakers, distribution of leaflets, usbs and other items with outside information into NK via the ROK-DPRK border (art24) and via the PRC-DPRK border (art 4/sect6) Such distribution can only happen via official authorisation by the ROK government
2. For the NK people this means considerably restricted access to outside information which is essential in a society with no effective freedom of expression or objective source of non-state sanctioned media
3. For NGOs involved in projects aimed at sending outside info into NK this means potential cessation/penalisation of activities. Inability to secure funding due to high risk assessment of activities, forced concealment of activities
4. For big governmental/private sponsors of activities aimed at bringing outside info to NK citizens the amendment is a big impediment to operations. For example US State Deptm has designated these actions as its priority re NK human rights for the past several years
5. For the ROK gvmt this is a step closer to legislation such as the foreign NGOs law in CPR and the “foreign agent” law in Russia, at least in the final impact that this will have on NGOs in ROK.
6. Radio broadcasts remain “legal” but the info transmitted via them is only a fraction of the actual access to outside info of NK citizens.
7. In recent years the majority of them obtain outside info via USBs, SD cards, CDs, DVDs and mobile phones, which is due to the active sending of such items by NGOs
8. Since the introduction of the foreign NGOs law in China projects on NK involving activities in China have had big difficulty securing support as donors can’t justify the financial and operational risks of executing such projects
9. Is this where ROK is heading by exerting full control on the actions of NGOs working towards better access to information for NK people?
10. Constant bundling up of issues pertaining to human rights and disruption of peace on the K Pen is not constructive and only leads to animosity towards HR activists, which is not helping anyone

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THE MEANING, SIGNIFICANCE AND HISTORY OF SWASTIK

The Swastik is a geometrical figure and an ancient religious icon. Swastik has been Sanatan Dharma’s symbol of auspiciousness – mangalya since time immemorial.


The name swastika comes from Sanskrit (Devanagari: स्वस्तिक, pronounced: swastik) &denotes “conducive to wellbeing or auspicious”.
The word Swastik has a definite etymological origin in Sanskrit. It is derived from the roots su – meaning “well or auspicious” & as meaning “being”.


"सु अस्ति येन तत स्वस्तिकं"
Swastik is de symbol through which everything auspicios occurs

Scholars believe word’s origin in Vedas,known as Swasti mantra;

"🕉स्वस्ति ना इन्द्रो वृधश्रवाहा
स्वस्ति ना पूषा विश्ववेदाहा
स्वस्तिनास्तरक्ष्यो अरिश्तनेमिही
स्वस्तिनो बृहस्पतिर्दधातु"


It translates to," O famed Indra, redeem us. O Pusha, the beholder of all knowledge, redeem us. Redeem us O Garudji, of limitless speed and O Bruhaspati, redeem us".

SWASTIK’s COSMIC ORIGIN

The Swastika represents the living creation in the whole Cosmos.


Hindu astronomers divide the ecliptic circle of cosmos in 27 divisions called
https://t.co/sLeuV1R2eQ this manner a cross forms in 4 directions in the celestial sky. At centre of this cross is Dhruva(Polestar). In a line from Dhruva, the stars known as Saptarishi can be observed.
First thread of the year because I have time during MCO. As requested, a thread on the gods and spirits of Malay folk religion. Some are indigenous, some are of Indian origin, some have Islamic


Before I begin, it might be worth explaining the Malay conception of the spirit world. At its deepest level, Malay religious belief is animist. All living beings and even certain objects are said to have a soul. Natural phenomena are either controlled by or personified as spirits

Although these beings had to be respected, not all of them were powerful enough to be considered gods. Offerings would be made to the spirits that had greater influence on human life. Spells and incantations would invoke their


Two known examples of such elemental spirits that had god-like status are Raja Angin (king of the wind) and Mambang Tali Arus (spirit of river currents). There were undoubtedly many more which have been lost to time

Contact with ancient India brought the influence of Hinduism and Buddhism to SEA. What we now call Hinduism similarly developed in India out of native animism and the more formal Vedic tradition. This can be seen in the multitude of sacred animals and location-specific Hindu gods