Thread: History of Mogadishu and it’s conquest by Imaam Al Yaqubi

THREAD: Meditations on marriage metaphors in Ruth

The book of Ruth is, of course, a story about a beautiful marriage. But even before the courtship and the wedding and the important genealogy at the end, we find interesting language that is strikingly reminiscent of Genesis 2:24

That important verse reads:

'Therefore a man shall leave [יַֽעֲזָב] his father and his mother and hold fast [וְדָבַ֣ק] to his wife, and they shall become one flesh.'

The verb עזב can be quite strong in force. For example, Joseph leaves behind [וַיַּעֲזֹ֤ב] his garment as he flees from Pharaoh's wife's sexual advances. Countless times, Israel is depicted abandoning the LORD, for example in Judg 2:12 [וַיַּעַזְב֞וּ], and going after other gods.

Likewise, the verb דבק is rather striking. Lot is mortified of disaster overtaking him [תִּדְבָּקַ֥נִי] as he flees from Sodom. Israel is commanded in Deut 10:20 to cling fast [תִדְבָּ֔ק] to the LORD and serve him and swear by his name.

Together they illustrate how radical God designed marriage to be. Marriage is a real severing of family relations in order to form a new, permanent bond with another human being.

Something very similar to this takes places in Ruth's life.

(An extract from Field Marshal Sam Manekshaw, Soldiering with Dignity)

The man eventually destined to be free India's first Field Marshal was born on 3rd April 1914 at Amritsar. How did a Parsi couple settle for the holy city of the Sikhs? I once asked him and was told that in+

1899, his father recently qualified as a doctor and just married, could make no professional headway in Bombay, and was advised to try his luck at Lahore in the Punjab. With his young wife, he set off by train for Lahore. The long dusty and hot journey took five days and by the+

end of it, his young wife, who had never left the comforts and civilization of Bombay, was in hysterics and cried to go back. Poor Dr Manekshaw did all he could to comfort her, but as the train steamed into Amritsar, with her first sight of the Sikhs the young bride screamed her+

lungs out and refused to go any further. So they left the train at Amritsar, and there they stayed for forty-five years.

The Manekshaws had six children, four boys and two girls, and Sam was the fifth child. Sam had his schooling at Nainital's Sherwood College.+

After completing his schooling, he should have gone to England to pursue higher studies; this was the promise made to him by his father but, fortunately for the Indian Army, Dr Manekshaw felt that this particular son was far too young to be on his own in a foreign country, even+

Rio de Janeiro, 1920. 🇧🇷

São Paulo, 1910. 🇧🇷

“Arpoador”, Rio de Janeiro, 1900. 🇧🇷

“Avenida Paulista”, São Paulo, 1902. 🇧🇷

Recife, 1885. 🇧🇷

In this thread, I will argue that the conventional wisdom that Shannon's information theory is all about syntax and not about semantics stems from superficial reading. On the contrary, even his 1948 BSTJ paper is already concerned with syntax, semantics, *and* pragmatics. 1/14

Of course, it does not help matters that Shannon himself states that "semantic aspects of communication are irrelevant to the engineering problem" of communication on the first page of his paper. But you have to read the entire paper, not just the first page. 2/14

Let's first pin down the notions of syntax, semantics, and pragmatics in the sense of Charles Morris: syntax is about relation of symbols to other symbols, semantics is about their relation to objects, and pragmatics is about their relation to subjects. 3/14

Let's start with pragmatics. The full formulation of Shannon's theory is concerned with the problem of reliable communication of some state of the world over a noisy medium, subject to a fidelity criterion. This is an operationalist, pragmatist concern. 4/14

We may envision the problem where we take an action U contingent on the state of the world X and incur the cost c(X,U). We cannot access the state of the world directly, but must mediate the act of selecting the action through transmission of symbols over a noisy channel. 5/14

Vijaynagara longbowmen.

Many of them were topless, While many wore Gambesons.
The gambesons they wore were of two types- Half gambeson(only chest), and full Gambeson shirts.

No footwear. A turban/tall helmet for headgear. No armlets.

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