Friday, January 15, 2010

Leggins Dry Humping Vid

NOT ONLY ROSARNO: how much dust under the carpet

For days we have to look at the case of exploitation of immigrants Rosarno as if it were an isolated case, a crime that could only happen in the South that "uncivilized" and infested with mobsters.
But how much dust is swept under the carpet in our country!

CGIL di Padova complaint that even in "civilized" and "clean" North there are "exploited and underpaid immigrants working 12 -14 hours a day for a few euro, without a contract or contracts are not respected. A fact this, which is not only Rosarno: spread evenly throughout the national territory. " "Even those who have a contract, in reality is paid € 03.04 per hour. Many are beaten, others preferred to go home. "

no exception to the northeast, the richest area of \u200b\u200bour country. Only in Veneto, the foreign community and not, there are 36 000, a fixed-term employment. It is those 'regular', then the tip of the iceberg. The largest nationality represented is that of Romania. Explain

Alessandra boots, head of the Immigration Department of the CGIL in Padua, that "the conditions of immigrants in agriculture, especially in the more widely cultivated, including potatoes and radishes, are dramatic and unfortunately unknown. Often they are illegal workers, with starvation wages. We follow again the case of a Moroccan boy who had been recruited in a farm where he was forced to work twelve hours a day, was paid € 4 per hour and lived in the barn. Mistreated and beaten. He had courage, denounced the employer. "

But even for the more than 2500 regular, the situation is not easy. In many cases they are not paid under the contract, receive no more than 3 or 4 euros per hour, having to commit the whole day. They are afraid to rebellion, fear of losing their residence permit. Some time Romania is a girl, taken on a farm in Padua, escaped. He was in the water 13 hours a day to grow radicchio. The corroded hands, a condition inhumane.

So Maroni: even if you were right, and as you said, the responsibility for this situation is not the central government but local government, which says local government ruled by his party? Those do not count? How much dust swept under the rug of your beloved North?

Carlo Olivieri
humanist
http://posizioni-umaniste. blogspot.com /

Friday, January 8, 2010

How To Get Atheros Back

Ibrahim Blues

M'Bodi Ibrahim was not a bluesman, but his story is not so different from that of the laborers who worked for a pittance in the cotton fields of the southern United States. Although in our country, slavery was prohibited, many centuries ago, today there are still people enslaved and exploited. Mostly it comes to African immigrants and American blacks with the combination fits perfectly. Ibrahim lived in the typical condition of many African workers, exploited, poorly paid and without a regular contract. For some time working for a construction craftsman, rented, to live, an area of \u200b\u200bproperty entrepreneur. One of those bosses that observers considered the economic backbone of our production system! Those who take black and always at the end, those in which companies work only migrants, those firms in which many accidents happen, those who evade taxes, those who do not comply with the covenants. And for this reason it is thought that Ibrahim was killed. Nine stab wounds and his body thrown into a ditch between the rice fields of Vercelli.

not we let this matter passes into oblivion. Spread this article!
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Monday, January 4, 2010

Checklist For Financial Audit

the journey of faith - Exodus

THE CHRISTIAN WAY - Exodus
(By Daniel Giacoia)
(Section by: R. ROHR - The Great Themes of the Bible, Piemme, 1993)

The book of Exodus symbolizes the path of God's people to switch from the slavery of sin to the freedom of love. The Israel Experience the action of God in their lives and, after reflecting on that experience, developing a new and deeper understanding of religion. This reflection
it becomes ex post fore-and that is hope and expectation that God will do in future what it has done in the past. The stories of Exodus
take on a religious only to the extent that you are really making a journey of faith. If you walk in, you can establish a relationship between these stories and their own lives by identifying with the experience of Israel.
Anyone living in the Holy Spirit can easily recognize the spiritual things, while those who simply play that game or that game called religion social academic theology chia-mato, fail to realize that the Exodus speaks to him. Without this moment of conversion, or that designated sire conversion, you are in the condition of which Jesus speaks when he says: "You have eyes and not see, ears do not hear" (Mk 8, 18). In order to receive the wisdom of the Scriptures, we must be open to the Holy Spirit, speaking to God and allowing Him to guide us in the journey of faith, we have designated derare to experience the Exodus in our lives, let the Lord lead us from slavery to freedom, from Egypt to Canaan-l'Egitto, knowing that between Egypt and Canaan is the desert. The first experience was the release of the Exodus of the Hebrews from slavery of Egypt ', where it is historically at a given time between 2000 and 1200 BC We do not know the exact date, and we do not know if those who came out of Egypt entertained relations with each other and constitute a real "People's him." Scholars believe that it was, by any pro-likelihood of a mixture of people, united by the fact of being slaves. It would have been precisely the experiences of the Exodus-ing to make a people, giving them a common identity. Those slaves were led out of Egypt by the faith of one man, Moses.
Who was Moses?
Probably he was a man of culture who occupied a high place in the social scale in Egito-to, though not Egyptian. In him are blended the founder of the religion, the legislature, the prophet, the believer in dialogue with God 'the key figure that combines and interprets the events narrated in the last four books of the Pentateuch: the liberation of "Israel" from bondage in Egypt, his march through the desert to the promised land, its constitution as a religious community around the Word of God given at Sinai. Since the early chapters of Exodus, we know that he had committed a murder. He saw an Egyptian mistreating a slave and killed him, then hiding the body in the sand. When the news of 'happened began to circulate, Moses fled. Some years later, he had a 'religious experience: he felt chia-mato to return to Egypt to free the oppressed and enslaved.
In the story of Moses we find a pattern that is repeated often in the Scriptures. God leads someone to listen and then uses it to help his people to continue the re-her journey of faith. Moses stuttered and said fears of being teased by other people. At the beginning stutterer Moses is a fugitive, but God chooses himself. His experience of God is told in the story of the burning bush. God is full of light and Living, a fire burning inside, a flame-but not terminate (cf. Ex 3: 1SS). After the shore-side, God gives Moses the task for which he has chosen: "I am sending you to Pharaoh. You can leave Egypt my people, the Israelites "(Exodus 3, 10).
face of this' ad, Moses hesitates and asks God how will he ever do such a thing. The Lord re-sides: "I'll be with you" (Exodus 3:12). Moses does not say how it will accomplish its mission. does not give directives or the fixed deadlines.
And so is always in the Scriptures. God says simply, "I will be with you" and nothing else. In reality, what he means is this: "I'll do it myself. Trust me. " Just this. The strength of Moses is the presence in the Lord and the leadership will arise from its simple way. This will experience Jews during their journey through the desert and this is the model for the man of faith today. Faith requires a certain -, risk-taking and action, on pain of becoming something mystifying and a form of self-protection, as often happens in religion. .
Moses accepts the risk. The only thing that God has given him a promise and yet, precisely because of such a promise, he takes action. The man of faith is one who waits for the fulfillment of the promise. For him it is time that elapses between the promise and its fulfillment. The man of faith depends on the promise, listens and waits, hopes, trusts and acts. This requires an enormous self-control, know that some- world does not know. As Jesus once said, -. narrow is the way and few are those who dares to take it (cf. Mt 7, 14). This is the way of faith.
Under promise, Moses announces the liberation of the people, why should they believe him? Why should they believe it will be just the man to lead-them out of slavery to freedom? Despite this, Moses is speaking to them, pray with them and, ultimately, prove to be convinced: "So the people believed. They realized that the Lord had visited the children of Israel and had seen their affliction, and bowed down and worshiped. " (Ex. 4, 31).
Here is the classic response to good News: When you first hear the announcement of the love of God, not belief, but then when you start to believe, suddenly it seems that there is no problem any longer. Tando accept the vision, you feel inundated with force and it seems that nothing is able to disrupt and arrest us. However, obstacles do not disappear. In our rac-account, the obstacle is the hardness of Pharaoh and the concerns of the people of Israel. Moses confronts this with the power and strength of God in Exodus 7-14, we read the story of the ten plagues with which Yahweh 1'Egitto hit, but it is only the latest that has convinced the Pharaoh to let the Jews who came to know from in this portentous libe-ration from Egypt 'the hand of Yahweh.
Just as God loved the Israelites and freed them in every aspect of their lives, He loves us and frees us all the time and not only in the manner for which we feel ready. Sometimes it is only in retrospect that we realize how God has saved us. Sometimes it is only by looking to the past that we can see God's providential-za, the splendor of his glory in our lives and the beauty of his love that saves.
While we are experiencing a particular experience "may have the impression that there is nothing beautiful, whether it's something very ordinary, to the point that they can not say with certainty whether or not God is doing in their lives. The path of Faith is not a journey made with certainty. The biblical
us know a Moses who at times has wavered, hesitating-to and wondered if it was really God to guide him or if it was not quite an initiative of the staff-to tut. The same experience we find in John the Baptist. After all if he had visions and heard distinctly the ring-l'orecchio words can make absolutely cer-to the rightness of what he was doing, would not you know-on a journey of faith, but rather in a situation knowledge.
We are all called to make a journey of faith. At every step, God asks us to trust him, to tell him our yes, to put our lives in his hands. "
It 's like if we were in a dark room, with the fear of going to bump into something or trip and fall. We have instinctively hands and we move forward very slowly trying to walk on a lighted path to know where we are going and how to achieve the goal. Along the way, a resounding voice that tells us to trust, we want to be sure, but God asks us to have faith in him and not in our insight and our ability to plan, in our social or our money. In the darkness, disappear all of our safety. In the desert, we are deprived of all our idols. The darkness, the wilderness are ideal places to learn a total dependence on God is a school where you learn to surrender.
Very often it is in the midst of suffering that experimental tiamo faith in its purest form.

THE

wandering in the desert for forty years' wandering of Israel in the Sinai desert, turning round and round on themselves, just as if they were not going anywhere. Every time I meet an oasis, a moment of relief, a place where life was less tough, and naturally felt the urge to stop, but Moses told them: "No, remove the stakes of your tent, you're going to a new land it is there before you, I promise. " It is understandable that the people objected, "Why should we believe? We were much better over there in Egypt where we had three good meals a day, whereas here we have nothing. " The great temptation of those who begins a journey of faith is to go back. You may be surprising to say: "In the old slavery was easier. When it was mixed with sin and lies, it was easier.
was easier when the subject was an ordinary middle-class rather than remain in this cam-journey of faith. " Like the Israelites, we feel a keen desire to return to Egypt. But the Lord invites us to see the light even when we are in the dark.
All of us in our desert often we wish that God will give us a moment of transfiguration, a moment of Sinai as that experienced by Moses. For us, as for him, this could be a moment of grace, religious experience, when the Lord-tion becomes absolutely real. But after a while, as always, we must come down from the mountain and walk in the desert. Then, after a few days or several weeks, everything starts to seem a bit unreal. We wonder if it was not our imagination and we doubt the good re-remember what we experienced. It 'exactly what happened also to the Israelites, which Moses had to continually remember that the love of God was not an illusion. Then, the people complains of hunger, "If God is truly mind with us, because there feeds?. Moses pleads with the Lord and the Lord answered: "Yes, I will give them food, but every time I will give just enough for one day. I will drop the manna from heaven, but they have to collect only enough for one day. " Here's yet-ra once the hard lesson of the desert, God always wants us to trust him, day after day.
Some Israelites did not want to learn the lesson and try to collect the manna for the day fol-lowing. God tells them: "No! Gather only for today. Every day I will give you the food you need. " Thinking about this, Jesus taught to pray: "Give us this day our daily bread."
As this contradicts our natural inclination nation! We always want to plan our fu-ture, taking care of ourselves, the Lord calls us not to worry about tomorrow, to give up control, to place our trust in him.
The people who, under the leadership of Moses, took the road of the desert he felt, perhaps for the first time in his life, enthusiastic and strong. You might think that way by sliding it, both become stronger and yet it did not. He became increasingly weak and fatigued, had the experience of contrasts and found not to be so enthusiastic and strong how he planned to be.
The same often happens to us. When we are deprived of all our idols, our safety, our defense mechanisms and our reassuring explanations we discover who we really are, we feel to be with small ones, poor, empty. In the desert, the Lord strips us of all our idols, so we are forced to introduce him to the poor and humble, discovering in this meeting truly mind who we are and who God is for us. Only then can we allow the Lord to be our salvation. This is not an 'our work, but his own, from' beginning to end.
Many are those who leave Egypt, but few are those who persevere until you enter the promised land. Many stop on the remote shores of the Red Sea, for fear of the wilderness. Have passed through the sea, the waters of the bat-Tesimo, but then they sit there on the threshold of the desert. They tested their dependence on the Lord, but then did not want to experience a total dependence on him, at least not up to really put themselves at risk. Can not seem to make that leap. Just immediately before crossing the sea, Moses told the Israelites not to fear and told them what they should do if you really depend on the Lord: "Fear not, stand still and see the salvation of the LORD, that he will do for you today; because the Egyptians you see today, do not watch them again. The Lord will fight for you, and ye shall hold your peace. " (Ex 14, 13-14).
Today those same words are addressed to us. We must leave all fears, take it easy and let God guide our lives. He will fight for us and give us victory. Our task is simply to re-is quiet and allow him to fight for us. Like the Israelites, we too must lay down our weapons of war, our sword, our shield and our armor.
Quand 'had reached the other shore of the Sea, Moses and the Israelites sang this song to the Lord: "I will sing to the Lord, because he is highly exalted; precipitated sea \u200b\u200bhorse and cavaliere.L 'Lord is my strength and my song, and it was my salvation. This is my God, I will glorify it, it is the God of my father I esalterò.L 'Yahweh is a warrior, his name is the Lord. "(Exodus 15: 1-3). What is striking in this ancient chant is that it be an expression of pure praise. From 'start to finish, it sings the praises of the Lord. Unfortunately, often today, it lacks almost everything so enthusiastic praise. Sentiments like that make us feel uncomfortable. There seem to contrast with the image com-passed and sophistication that we intend to propose to ourselves. In so doing we stifle these sentiments, justifying by saying God does not need our praise. Of course he does not need it, but praise the Lord is good, not because God needs it, but be-cause it is beautiful. What is really wonderful in life is not necessary, but the superfluous, the free gift. The most beautiful thing that exists in the world are the effusions free, absolutely not necessary, of two lovers. In the giving of self is realized love is realized in the gift of grace.
Those who wonder if God has no need of strategic-praise, could also wonder whether God Biso-ment of our worship. The answer is the same. God does not need us to go to church on Sunday morning. It is no longer happy after having seen sitting for 45 minutes or an hour. Our religion does not change God and the rest will not do so. The worship should be a time of mutual giving of ourselves and a time of mutual provision of gifts, exchange of de-Sider. We offer mo-symbolically to the Lord, giving up our self-sufficiency through the confession of our weakness de-paying attention and craving his word, recognizing broken and poured into the bread and wine. In return, the Lord gives himself to us in the forgiveness that heals, the wisdom of his Word, the gift of his personal presence in the free-ment of all aspects of our lives.
Mutual sharing creates something beautiful, wonderful, human and divine. If not, nothing happens. If not, one is bored. If not, the words are meaningless and the cult is nothing more than empty ritual.
There is no other way to entrust their lives to God, to put his hands in their present and their future. The concern about the external aspects does not replace the interior worship. You can try to affect themselves and others with banners, guitars, but it is pure naivety to believe that this has any value in itself. True worship is inspired by faith. Here is part of the meaning of the golden calf, which is discussed later in Exodus. The Israelites lose touch with God and getting a replacement so that it can help them feel religious. Bow down and worship God is not something that I am even excited. But the truth is that they have lost contact with the Lord and all their enthusiasm around the golden calf is only a cover to mask the loss of the necessary relationship between God and man.
Trust in the Lord must go hand in hand with trust in others. It is not simply of "God and me." Our relation with the Lord-it also teaches us how to love others and trust them, as, on the other hand, our trust in other claims our faith in God The two go hand in hand and, working together, make us a community. And 'This is one of the reasons why we speak of faith communities and point to our common-life industry as a life of faith.
The life of faith of a community based on love and trust. In a Christian community, the life of faith is based on faithfulness to God and to those with whom we share-our life of faith. The Israelites were no exception to this rule. They too had to be fe-deli if they wanted to be a community, a people. The Ten Commandments, which we find in chapter 20 of book-l'Esodo, describe in an essential way as the Israelites were to be faithful to God and each other.

The Ten Commandments

In the book of 'Exodus is a lot of laws, including the ten commandments are a summary so to speak. The Ten Commandments, as Jesus taught, can be further reduced to two great laws: love God and love of neighbor or loyalty to God and loyalty to others. Accepting the first three commandments are actually says that they are prepared to trust the Lord more of whatever you else. By accepting the seven other commandments, it is claimed to want to trust each other. The first co-mended in some way sums up all the others: "I am the Lord your God, nor have other gods besides me. " Biblically speaking, the only true-to sin is idolatry, which is to believe something that God is not God to replace him
Now in those circumstances, we can say that there are not many real offenders, at least in biblical sense of the word. It 'is impossible to be unfaithful to a re-lation staff if it is not never had one and unfortunately it must be admitted that many people have never reached the level of a personal relationship with God Never having had the experience of a God who loves her, or had never really loved God, can not have been stained with lower delta in respect of a report love with him.
This does not mean that people never do anything wrong. It makes a lot of wrong things and bad things. Probably also introduces so bad in their lives and the world. But evil naturally tends to pro-duce bad as the good leads naturally to the good. If the well is his reward in itself, then the evil is in itself his punishment. People often does evil suffers the consequences of bad in their lives.
Like Israel, we too are invited to a personal relationship with the Lord. Israel's infidelity to his personal relationship with Yahweh was compared to fetuses from the pro-prostitution. They spoke of Israel as a prostitute, since, after meeting the love of God, had turned their backs. Until there is inna-payment of God, we can not disobey, but as soon as is experienced and know the love of God, we become capable of stain of guilt. This personal relationship brings with it a new responsibility. You are entitled to expect more from believers from nonbelievers.
The third commandment, order to sanctify the Sabbath day and introduces another dimension of this personal relationship. The Israelites were ordered to rest on the seventh day of each week. Everything had to stop, no one had to work. God wanted to teach them that the true strength of their life was coming to him. One day a week, Seventh, they must rest in the Lord. The Sabbath was to be a day reserved to 'joyous experience of their dependence on God as the Psalm says, "this is the day the Lord has made, rejoice and be glad in it" (Ps 118, 24).
The rest of Saturday is the way he uses the Lord to teach us that he is the true strength of our life. He says: "One day a week, stop-to follow, do, do anything that has a targeted purpose. On that day let me be to pursue and accomplish salvation. " And 'the true meaning of the third commandment: the liberation of the will to do. It has nothing to do with the regulation of what can and what can not be done on Sunday.
Throughout the ages, this legalistic interpretation unfortunately has come to obscure the true nature of this biblical message.
Looking ahead to the last seven commandments, one immediately notices that apply to all relations between individuals. That represent the absolute minimum that must be respected if you want to live together in community if you really want to be a people. Children must honor and obey their parents. The married should avoid adultery. No one is allowed to go around killing or stealing. Everyone must be honest and tell the truth. You have to keep at bay their own appetites for more. In other words, one must trust others and the community. Trust is the fundamental mind of the people, loyalty is the foundation of-l'unità.
These seven commandments express the fundamental ethical argument that most people have lived for centuries. But the Israelites knew that their ethical demands came from God, because, not making you care, they could not hear the word that there was deeper in their hearts.
After receiving the Ten Commandments from God their rule of life, the Israelites continued their Mar-cia across the desert Yahweh was always with them, hear a pre-column fire during the night and in the cloud during the day. Led them to the land promises, yet they did not know where they were swath-ing. None of them had never been there before. They had to trust the Lord. It was a journey into 'uncertainty not only that, but they had to trust the Lord even of the times. When the column was moving, too 'they moved, when the column stopped, too' they had to stop.
The book of 'Exodus ends still speaking of God leading the people forward in history. Ironically, Moses can not enter the promised land. He sees it only from afar, looking beyond the Jordan, and died without being able to set foot in Canaan. Subsequent generations of
believers felt that there should be some theological explanation for this and wanted to see Moses' punishment from God for all times in the desert did not trust him one hundred percent. They gave an 'interpretation that accords well with their experience of God, since God apparently felt like one who takes revenge and punishes. But this is certainly not the experience of God or the God that we discover in the Scriptures.
Moses had no need to enter the promised land, because already-undermined cam in it. He walked in faith and have lived in the Kingdom. He met the Lord on Mount Sinai, so it was no longer necessary that he went to some Another place to see him. His journey had ended even before you finish. There was nothing on the western bank of the Jordan that is not already well on the east bank. In a sense, the journey was her destination.
God continually calls the Israelites to the promised land, but they always wanted to go in their own direction ( sin in the Bible literally and ). Not wanting to completely trust God, they found themselves in turn and turn over on themselves. If aves-Sero had a deep faith and constant, their know-trip would not last long. They could re-cross the desert in a straight line up to Canaan.
But they doubted, hesitated, urged to try to make their head. They were tempted as we are we. Despite the doubts, despite the fear, the Lord's promise is the same that was made to Moses and Israel. We must fully trust the Lord that sustains, nourishes, gives life. God fills our hearts with love.
Like the Israelites, we find that the desert is not all and only desert. The road to the promised land also leads to life in the desert.
When you least expect, here is a 'haven, God makes the desert bloom (Is 35,1). Like Moses, you can discover not having to come to the end of the road junction to the mid-gere. God makes a gift of the promised land even before enter. You can live in the Kingdom of God even before it reaches "seek the kingdom of God more than anything else, everything else will be given in addition.