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Imprinted Genes: by Imprinting Status
Below are listings of genes by imprinting status, sorted by name. Gene information has been gathered from NCBI, and some genes lack chromosomal coordinates; these are designated with ---. To change status, select the appropriate tab. To view more information about a gene, click on its name. If there is a gene missing that you feel should be included in the catalog, please contact us.
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Enyinna S Nwauche
BL (Lagos), LLB LLM (Ife)
Department of Law, University of Botswana, Gaborone, Botswana
Edition: AHRLJ Volume 14 No 1 2014
Pages: 203 - 216
Citation: (2014) 1 AHRLJ 203-216
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The argument of this article is that the Nigerian police force is responsible by the tenor of the provisions of the 1999 Constitution of the Federal Republic of Nigeria for the enforcement of criminal law in Nigeria, whether they are religiously inspired or not. Accordingly, the Nigerian police force has a constitutional responsibility to enforce the Islamic penal codes introduced in 12 Northern Nigerian states in the wake of Nigeria's fourth republic from 1999.
1 Introduction: The Constitution, the hisbah and the Nigerian police force
I shall argue in this article that the Nigerian police force (NPF) is responsible by the tenor of the provisions of the 1999 Constitution of the Federal Republic of Nigeria (Nigerian Constitution) for the enforcement of criminal law in Nigeria, whether they are religiously inspired or not. Accordingly, the NPF has a constitutional responsibility to enforce the Islamic penal codes1 introduced in 12
Northern Nigerian states2 in the wake of Nigeria's fourth republic from 1999. It will also be contended that it is the erroneous belief by the NPF that the Islamic penal codes are unconstitutional without the benefit of a judicial pronouncement that is at the heart of the organisation's refusal.
One of the significant consequences of the NPF's position is the establishment and operations of hisbah organisations3 by many northern states and the recent clamour for the amendment of the 1999 Constitution of the Federal Republic of Nigeria to either introduce a state police or to empower state governors to give final and lawful instructions to state police commissioners.4 It will be demonstrated that the reasonable accommodation and co-operation between the NPF and hisbah organisations in many Northern Nigerian states are indicative of the capacity of the NPF to enforce the Islamic penal codes alone or in co-operation with civil society organisations. Furthermore, it will emerge that the stance of the NPF and its co-operation with hisbah organisations is part of a systemic 'avoidance' of the legality of the introduction of Shari'a in Nigeria by civil society as well the political and judicial branches of the Nigerian government.
Writ large in the background is the incapacity of Nigeria's constitutional system to confront and resolve issues of significance such as the introduction of Shari'a by sweeping these issues under the carpet and hoping that they go away. This state of 'false reality' has resulted in considerable human rights abuses, which are also explored in the article. The second part of the article, following the introduction, reviews the assertion that the NPF is constitutionally responsible for the implementation of Islamic penal codes in 12 northern states of the Federation. The third part examines ongoing implementation of Islamic penal codes by hisbah organisations and their relationship with the NPF. In the fourth part, Nigeria's judicial review of constitutional compliance is examined with a view to understanding the obstacles to constitutional litigation that would have examined the legality of the introduction of Islamic criminal law, including the Islamic penal codes, which have greatly assisted the NPF in discharging its constitutional responsibility of enforcing the Islamic penal codes. Concluding remarks follow.
2 The Nigerian police force and the enforcement of Islamic penal codes
This section of the article examines the assertion that the NPF is under an obligation to enforce Islamic penal codes, just as it enforced the provisions of the Criminal Code5 and the penal codes6 which predate the Islamic penal codes. To provide a context for this assertion, it is important to draw attention to the fact that public order and public security are concurrent matters between the federal and state governments under the 1999 Constitution by virtue of the provisions of sections 11(1)7 and (2)8 thereof. The Criminal Code and the Penal Code, which are expressions of a legislative intent to secure public order and security through the creation of offences, is a federal and state enactment depending on how the offence relates to matters in the Exclusive,9 Concurrent10 or Residual list.11 Thus, as rightly observed by Nwabueze, '[t]he Criminal Code operates both as a federal or state law under the provisions of the Constitution relating to existing law'.12 The same remark applies to the Penal Code
promulgated in 1960, whose religious origin13 is far more acknowledged than the Criminal Code.14 Thus, the Penal Code contains many offences that reflect Islamic norms.15 Criminal law and prosecution in Northern Nigeria, even after the introduction of the Islamic penal codes for the 12 northern states, is partly constituted by the Penal Code and Criminal Procedure Code 1960, as enacted by each of these states. The NPF is constitutionally bound to enforce the Penal and Criminal Codes because they are existing laws under the 1999 Constitution. It is difficult to imagine why the introduction of Islamic penal codes in the 12 northern states should be any different. Until they are struck down by Nigeria's courts, the Islamic penal codes and other Islamic criminal legislation remain valid and enforceable by the NPF. As Ostien observes with respect to the pre-Islamic penal codes:16
Alongside the old Penal Codes we now have, also, in all the Shari'a states except for Niger, new Shari'a Penal Codes running in parallel. The Shari'a Penal Codes bring Islamic criminal law back into more or less full force within the Shari'a States as to persons tried for crimes in the new Shari'a Courts. They do so in the form of lengthy codes, in compliance with the constitutional requirement that all criminal law be enacted as written law in which all criminal offences are defined and the penalties therefor prescribed. At the same time, all the old Penal Codes, clones of the Penal Code of 1960, remain on the books - to be applied to persons tried in the Magistrate or High Courts. In short, as in colonial days, which penal law is applied to a person depends on which court he or she is tried in. The choice of court seems to a large extent to be the accused's. There is a presumption that non-Muslims will be charged and tried in the Magistrate and High Courts (and therefore be subject to the old Penal Codes); but they may opt into the Shari'a courts (and therefore be subject to the Shari'a Penal Codes) if they give their consent in writing.
The fact that the Islamic penal codes are more Islamic in no way diminishes the responsibility of the Nigerian police force to enforce them. At this stage, it is important to wonder whether the NPF is right to refuse to enforce Islamic penal codes. It is argued that the NPF is a secular organisation that is consistent with Nigeria's secular status, which is affirmed in section 10 of the 1999 Constitution and, accordingly, it would not enforce laws which are tantamount to the adoption of a state religion.
Closely related to the obligation of the NPF to enforce the Islamic penal codes is the operational design of the NPF in the 1999 Constitution, which endows the President of the Federal Republic of Nigeria with operational control over the NPF Force in terms of section 215(3) of the Nigerian Constitution.17 This position is reinforced by the provisions of section 215(4), providing that
[t]he governor of a state may give to the Commissioner of Police such lawful directions with respect to the maintenance and securing of public safety and public order within the state as he may consider necessary and the Commissioner of Police shall comply with those directions or cause them to be complied with: Provided that before carrying out any such directions under the foregoing provisions of this subsection, the Commissioner of Police may request that the matter be referred to the President or such Minister of the government of the Federation as may be authorised in that behalf by the President for his directions.
The proviso of a recourse to the President for his confirmation of instructions from a state governor has engendered considerable political problems, especially when the incumbent President is at political religious and personal loggerheads with state governors. Even though state governors have been judicially confirmed18 as the chief security officers of their states, the confirmatory powers of the President are still being exercised. Thus, a President would appear to be within his powers to lawfully instruct a police commissioner in any of the 12 northern states to ignore the request of a governor of one of these states to enforce provisions of an Islamic penal code.
It is therefore not surprising that an amendment of section 215(4) of the 1999 Constitution to empower state governors to give lawful and final commands to state police commissioners has become an attractive alternative. There is therefore merit in the contention that, were governors of a state to be recognised as capable of issuing lawful and final commands to state police commissioners, the enforcement of Islamic criminal law could be enhanced.
3 Nigerian police force and the enforcement of Islamic penal codes by hisbah organisations
This section reviews the operation of hisbah organisations to enforce the provisions of the Islamic criminal codes and other criminal legislations that promote Shari'a in the wake of the refusal of the NPF and the Federal Government of Nigeria to implement the Islamic penal codes. The establishment and operations of hisbah organisations has resulted in widespread allegations that they are a police force and unconstitutional in view of the emphatic cast of section 214 of the 1999 Constitution, that there shall be only one police force in Nigeria.19 Any other police force, it is argued, can only exist pursuant to a constitutional amendment. This perspective, however, ignores the constitutional challenges that arise from the powers granted to state governments by sections 4(6) and (7) of the Nigerian Constitution enabling state Houses of Assembly to make laws for the peace, order and good government of a state.20 Supposing in accordance with their constitutional entitlements, a state government enacts criminal legislation, who would enforce such legislation? Faced with this challenge, the Kano State government took out an action against the Federal Government in Attorney-General of Kano State v Attorney-General of the Federation21 (Hisbah case), claiming that the Kano State Hisbah Board Law 4 of 2003 and the Kano State Hisbah Board (Amendment) Law 6 of 2005 were regularly made by the Kano State House of Assembly and duly assented to by the governor of Kano State in accordance with powers vested by sections 4(6) and (7) of the 1999 Constitution.22 It is clear that the Supreme Court sidestepped the merits of the case by holding that, by the facts of the case, the threshold of its original jurisdiction23 had not been crossed since there was no dispute between the Federal and Kano State governments. Rather, the Court held that a dispute was evident between officials of Kano State and officials of the Federal Government that could have been brought before lower courts of record, such as the Federal High Court.24 It is interesting to note that Kalgo JSC recognised the fact that, under section 7 of the Hisbah Board Law of 2003, some of the duties and responsibilities of the Hisbah Board are similar in many respects to those of the NPF. Furthermore, it appeared from the papers filed by the plaintiffs in the Hisbah case that the then Inspector-General of Police was of the opinion that the hisbah corps in Kano State completely usurped the powers and duties of the NPF under the Police Act and the 1999 Constitution. The outcome of the Hisbah case was a successful civil suit for illegal detention instituted by the arrested officials of the Kano State Hisbah Board, and an acquittal of the criminal charges against them by the NPF could understandably be regarded by the Kano State government and the other 11 Northern Nigerian states as a victory and an affirmation of the constitutionality of the Kano hisbah operations.
While the Kano State Hisbah Board appears to be the most prominent, available evidence indicates that there are hisbah operations in seven of the 12 northern states which have introduced Islamic penal codes. With respect to law enforcement activities generally, it would appear that the unsettled status of the hisbah resulted in the designation of the hisbah as acting in an advisory and complementary role to law enforcement agencies, especially the NPF. For example, in Bauchi State, hisbah activities are carried out pursuant to section 8(g) of the Bauchi State Shari'a Commission Law 2001, which empowers the Commission to recruit and control members of the hisbah. The Bauchi State Guidelines on the Formation Functions and Operations of the Hisbah Committees in Bauchi State outline hisbah activities as including:25
2.1.1 preaching, guidance and promotion of Islamic education;
2.1.2 resolution of conflicts and making peace between individuals, groups and communities without having to resort to courts;
2.1.3 uniting people of a particular community to solve their common problems related to moral issues, social welfare, youths unemployment, etc, so as to complement government activity;
2.1.4 assisting law enforcement agencies in preventing and combating crime and ensuring compliance with the Shari'a.
In Jigawa State, the Hisbah Advisory Committee (Establishment) Law 200426 established a Jigawa State Hisbah Advisory Committee. Section 5(d) of this Law provides that one of the functions of the Committee is 'assisting the law enforcement agents in the prevention and detection of crimes through locating and exposing criminals and places where criminal activities take place'. Available evidence indicates that the Bauchi State Hisbah Corps has been involved in arresting prostitutes, homosexuals and a female singer, amongst other arrests.27 In Kano State, the Hisbah Board Law of 2003 established the Kano State Hisbah Board. The functions of the Board are set out in section 7(4) and include 'rendering necessary assistance to the police and other security agencies, especially in the areas of prevention, detection and reporting of offences'. When it is seen that this function is one of the many endowed on the Kano State Hisbah Board,28 it is tempting to conclude that the Kano State Hisbah Board, like other hisbah organisations, is not a police force mandated to enforce Islamic criminal law. Available evidence indicates otherwise, and there are many instances in which the Kano State Hisbah Board, like other hisbah organisations, has operated like a police force. In Kano State, the Hisbah Board has been involved in preventing women from riding commercial motorcycles pursuant to a 2005 amendment to the Kano State Road Traffic Ordinance, which inserted a section 45 that provides that any motorcyclist that carries any female as a paying passenger shall be guilty of an offence and on conviction shall be liable to a fine or suspension from riding a motorcycle. Other documented activities29 of the Hisbah Board include the destruction of alcohol; the arrest of prostitutes; and the closure of brothels, rendering necessary assistance to the police and other security agencies, especially in the areas of prevention, detection and reporting of offences.
It is instructive that the activities of the hisbah in the northern states of the Federation have been conducted with the knowledge and in the presence of the NPF. Commenting on the relationship between the hisbah and the NPF in Bauchi State, an official of the Bauchi State Shari'a Commission stated:30
Relations between the hisbah and the police vary from place to place, even within Bauchi State. In some places the police will balk at enforcing the Shari'a Penal Code: They feel they are a Federal force and not obligated to assist with Shari'a implementation. Sometimes there is a Christian DPO who doesn't want to enforce it. Sometimes the police seem to fear that the hisbah will usurp their function. Sometimes they refuse to treat a case when the hisbah bring a suspect; or sometimes they will deliberately bring the wrong charge so that the suspect gets off. However, the situation is beginning to change as the DPOs have been ordered to co-operate. Some Christian DPOs have given their full co-operation; one was given a letter of commendation in this regard and this has served as a morale booster to others that were hesitant.
Summarising the relationship between the hisbah and the police in Kano State, Ostien concludes that 'the hisbah and the police have sometimes co-operated. But often they have not, the hisbah acting in defiance of the police and even of court orders.'31 In Zamfara State, there also appears to be evidence of co-operation between the hisbah32 and the police. Co-operation and conflict would appear to represent the state of hisbah-police relations. It is therefore appropriate to conclude that there is a level of reasonable accommodation between the police and the hisbah. This could suggest that the two security agencies can exist side by side, but with the NPF as the enforcer of the Islamic penal codes and other criminal legislation. The hisbah organisations would bring valuable support in this regard. In this way, the excesses of the hisbah would be contained.
4 Human rights, constitutional litigation and the avoidance of the Shari'a question
This section of the article examines the contention that the judicial avoidance of the Shari'a question in Nigerian constitutional litigation has significant human rights implications for Nigerians of all faiths. It is important to reiterate that the Islamic penal codes are subject to constitutional scrutiny. It must be stated that the Shari'a penal codes declare that they are subject to the Constitution of the Federal Republic of Nigeria.33 The Constitution is superior and this is a point that is the conventional understanding in the Nigerian legal system. Academic opinion is in support of this contention.34
The fact that the Nigerian Supreme Court missed a great opportunity to examine the constitutionality of the Hisbah Board of Kano State and, by implication, the legality of the introduction of Islamic penal codes in the 12 northern states of Nigeria would have resolved many lingering human rights issues. These issues stem in the main from the compatibility of the Islamic penal codes with Nigeria's Bill of Rights contained in chapter four of the Nigerian Constitution. The culture of judicial avoidance leaves a grey area in the enforcement of the Islamic penal codes by either the NPF or the hisbah. Any constitutional scrutiny of the legality of hisbah would significantly affect the rights of Nigerian Muslims to practise their religion as guaranteed by section 38 of the 1999 Constitution. If the hisbah were found to be without constitutional backing, the question of the enforcement of the Islamic penal codes would be left to the NPF which has indicated a resolve not to enforce these codes. Consequently, the Islamic penal codes would be left unenforced and the 12 northern states would revert to the penal codes which the NPF is content to enforce. As stated above, Muslims in these states would find their right to practise their religion severely constrained.
There is also the question of the challenge of a faith-based enforcement of Islamic criminal law. We noted that the structure of Islamic criminal law in states with the Islamic penal code is such that, while the Islamic penal codes will apply to Muslims, the penal codes will apply to non-Muslims who are exempted from the application of the Islamic penal codes. An appropriate question would be the constitutionality of such faith-based criminal jurisdiction. Many have argued that such faith-based jurisdiction is discriminatory on the grounds of religion which is recognised in section 42 of the Nigerian Constitution as a ground of discrimination. To provide a context that addresses such claims, it is important to examine the structure of the enforcement of fundamental human rights in the Nigerian Constitution, which recognises rights and the permissible grounds of their derogation. In this regard, section 45 of the 1999 Constitution is important and provides:
(1) Nothing in sections 37, 38, 39, 40 and 41 of this Constitution shall invalidate any law that is reasonably justifiable in a democratic society -
(a) in the interest of defence, public safety, public order, public morality or public health; or
(b) for the purpose of protecting the rights and freedom or other persons ...
The derogation clause envisages that the right to privacy (section 37), the right to freedom of thought, conscience and religion (section 38), the right to freedom of expression (section 39), the right to freedom of association (section 40) and the right to freedom of movement (section 41) are not absolute. There is, however, some uncertainty as to what 'defence, public safety, public order, public morality or public heath' means. While defence, public safety and public health are more specific, the same cannot be said of the other factors. Over two decades of human rights jurisprudence has not yielded definitive answers. For example, in Osawe v Registrar of Trade Unions,35 the Supreme Court upheld the Trade Union Act as a law reasonably justifiable in Nigeria on the grounds of public order for giving the Registrar of Trade Unions the discretion to determine the number of trade unions to be registered in Nigeria. What seems evident in this regard is that an ordinary statute can override a fundamental human right in appropriate circumstances. It seems plausible that the Islamic penal codes qualify under the rubric of 'public order' or 'public morality' and justify such faith-based criminal enforcement and therefore trump the claims of discrimination. In this regard, the Court of Appeal in Anzaku v Governor Nasarawa State36 adopted the views of Nwabueze on this point:37
Fairness and justice demand that people who are similarly circumstanced should be treated equally by the state. Yet there is no discrimination where special restrictions imposed upon a class, or special advantages accorded to it are reasonable designed to reflect real and substantial differences between it and other classes and groups ... Protection is not unequal merely because real and substantial differences between classes or groups are recognised by law for purposes of special protection or treatment reasonably related to such differences. Provided therefore that such special protection or treatment is reasonable, and not arbitrary, oppressive or capricious, there is no denial of equal protection. A class, for eg a religious or political group, may be isolated for special treatment if it constitutes a danger to public order, public security, public health or public morality, or if it is so vulnerable by reason of its peculiar circumstances as to require special protection.
Such faith-based criminal enforcement is also implicated in the assertion by non-Muslims that Islamic penal codes38 and other Islamic criminal legislation39 which criminalises alcohol sales and consumption and prostitution, infringe their rights, implying that their faith allows them to consume alcohol and engage in prostitution. It would appear that complaints of this nature arose because of the involvement of the hisbah and the summary action taken by them in the destruction of the alcohol rather than to commence the prosecution of the alleged offenders. In addition, it is well within the rights of the 12 northern states to criminalise prostitution as well as the sale and consumption of alcohol, since these states are within their constitutional remit to make criminal laws in accordance with their conception of the good of society, albeit religiously inspired. Whether these laws breach any provision of the Bill of Rights is one of the issues which constitutional litigation would clarify.
Constitutional litigation would also assist in the resolution of allegations that some provisions of the Islamic penal codes breach many provisions of the Bill of Rights. Even though these allegations directly affect individuals, they indirectly affect perceptions about the Islamic penal codes and ultimately the effectiveness of enforcement measures and the resolve of the NPF. It may well be that the reluctance to enforce the Islamic penal codes is attributable to the belief that the Islamic penal codes are unconstitutional, barbaric and uncivilised.40 In this regard, punishments in the Islamic penal codes include hudud punishments, such as stoning to death for the offences of sodomy, rape and incest when committed by married persons; amputation for theft; cross-amputation for multiple thefts and robbery; and crucifixion for robberies in which murder has been committed and property seized; as well as retaliatory punishments. These punishments are alleged to be in contravention of the right to dignity of a person and the right to life. Whether the punishments contained in the Islamic penal codes are in contravention within the Bill of Rights is still unclear, almost a decade and half after the introduction of the Islamic penal codes. The situation is even more so since Nigerian human rights jurisprudence has no clear standards of what constitutes inhuman and degrading treatment. What seems to be an authoritative exposition of the standard of conduct deemed to be inhuman and degrading in Uzoukwu v Ezeonu41 and Onwo v Oko42 is as vague as the constitutional prescription. With respect to the right to life, it is difficult to appreciate the significant difference between the death penalty imposed by the Criminal Code and sanctioned by the Supreme Court of Nigeria in Onuoha Kalu v State,43 and the manner of execution of the death penalty imposed by the Islamic penal codes, such as stoning to death.
A number of factors have contributed to the culture of avoidance. While the judgment of the Supreme Court in the Hisbah case appears to be deliberate and a good example of 'judicial avoidance', the absence of robust standing principles in Nigerian constitutional litigation has meant that only interested parties are likely to raise the question of the legality of Islamic penal codes. Even though there appears to be a watering down of the principles set forth in Adesanya v President of the Federal Republic of Nigeria44 in a number of cases,45 the point remains that the prospects of public interest litigation remains unlikely. One reason could be a type of 'religious avoidance' adopted by Muslims in seeking the constitutional review of the Shari'a legal system. Such review sought by a Muslim could be viewed as a betrayal of Islam and the Muslim an agent of 'Western countries' intent on destroying Shari'a.46 Allied to this point is a strong belief that the Shari'a is a complete system of law, able to correct human errors in its implementation.47 Yawuri, who was involved in the defence of the two zina (adultery) cases of Safiyattu Hussaini48 and Amina Lawal,49 said:50
It is settled that the Shari'a had long ago evolved an appellate system to review cases with a view to rectifying these human errors, and the results of the appeals in these two cases show that the system is working in Nigeria.
If this represents the view of Muslims in Nigeria, it is not difficult to understand why there has not been a concerted constitutional challenge of the implementation of the Islamic penal codes. Is it any wonder then that there has been no such challenge by non-Muslims? Be that as it may, it is inevitable that such constitutional scrutiny will take place if the Shari'a legal system is agreed to be subject to the Nigerian Constitution. If the Shari'a legal system can correct human errors in its implementation, surely the Nigerian Constitution can also perform the same task. The successful constitutional scrutiny of the implementation of the Shari'a legal system - which is very likely - will be a huge boost for the legitimacy of the system across Nigeria's religious spectrum, just as the implementation of the Islamic penal codes by the NPF will contribute in no small measure to the legitimacy of the Shari'a legal system.
5 Conclusion: Shari'a and the Constitution
Our review of the relationship between the NPF and different hisbah organisations reveals that the former is sometimes engaged in the enforcement of Islamic penal codes and other criminal legislation of the Shari'a legal system of the 12 northern states of Nigeria. As stated above, this suggests that the NPF can successfully implement the Islamic penal codes, which this article has argued is the responsibility of the NPF. Significant issues will have to be addressed if the NPF were to take over the enforcement of Islamic penal codes, given the activities of the hisbah organisations. These issues are surmountable, it is submitted, because of the 'reasonable accommodation' between the two bodies identified in the article. The engagement of the NPF in enforcing the Islamic penal codes will strengthen the process of constitutional oversight of the Shari'a legal system in the 12 northern states that is inevitable if it is true - as it is - that the latter is built on the Nigerian Constitution. It is hoped that there will be constitutional scrutiny of many aspects of the Shari'a legal system, even when the NPF is involved in the implementation of its criminal aspects. The belief that the Shari'a legal system can run parallel to the Nigerian Constitution is not sustainable in the long run. So also is the belief that the present lukewarm implementation of the Islamic penal codes due to the international and local outcry over certain aspects of the Codes is acceptable. What is needed are measures, such as the enforcement of Islamic penal codes by the NPF, which will enhance the engagement of the Shari'a legal system in a long overdue dialogue with the Nigerian Constitution.
1. BL (Lagos), LLB LLM (Ife);
1 The states are Zamfara Bauchi; Borno; Gombe; Jigawa; Kaduna; Kano; Katsina; Kebbi; Niger; Sokoto; and Yobe. The following are examples of the manner of introduction of Shari'a penal codes in Zamfara, Kano, Niger and Katsina States: In Zamfara State, the Shari'a Courts (Administration of Justice and Certain Consequential Changes) Law 1999 (Zamfara Law) came into effect on 27 January 2000, established Shari'a courts and endowed them with jurisdiction to determine civil and criminal proceedings. The applicable law in civil criminal proceedings of the Shari'a courts is declared to be the whole corpus of Islamic law, which is defined by sec 7(1)(a) of the Zamfara Law to include the Holy Qur'an, the Hadith and Sunnah of Prophet Muhammed, and other recognised components of Islamic law. Kano State enacted a comprehensive Shari'a Penal Code Law 2000. In Niger State, and a slight amendment was made to the
2. existing Penal Code through the Niger State Penal Code Amendment Law 2000. In Katsina State, Shari'a was introduced through the Katsina State Islamic Penal System (Adoption) Law 2000. For a fuller discussion of the introduction of the Islamic penal codes, see generally P Ostien (ed) Shari'a implementation in Northern Nigeria 1999-2006: A source book (2007) http://www.Sharia-in-africa-.net/pages/publications/sharia-implementatio-in-Northern-Nigeria.php (accessed 14 March 2014).
2 The term 'Islamic penal code' is used to distinguish these codes from penal codes in existence that were based on the 1960 Penal Code.
3. Hisbah: enjoining what is good and forbidding what is wrong according to Shari'a; by extension, those who enjoin and forbid.
4. See Communiqué of Northern Governors Forum reproduced in J Bulus 'State police: The unending debate' Vanguard 25 August 2012. ('The Forum is not in support of the creation of state police. It, however, resolved to prevail on the FG to embark on police reforms that will assist the states in the control and management of police affairs on a sound philosophy of modern policing by amending the provision of section 215 of the Constitution to read as follows: "Subject to the provision of this section, the governor or such commissioner of the government of the state as he may authorise in that behalf may give to the commissioner of police of that state such lawful directions with respect to the maintenance and securing of public safety and public order within the state as he may consider necessary, and the commissioner of police shall comply with those directives or cause them to be complied with."')
5. Many Nigerian states have enacted an identical version of the Criminal Code Chapter 77 Laws of the Federation of Nigeria 1990. Eg, Rivers State has a Criminal Code Cap 37 Laws of Rivers State 1999.
6. Just like the Criminal Code, the northern states of Nigeria have reenacted the Penal Code 1960 as state laws. See eg Niger State Penal Code Law Cap 94 Laws of Niger State.
7. 'The National Assembly may make laws for the Federation or any part therefore with respect to the maintenance and securing of public safety and public order and providing, maintaining and securing of such supplies and service as may be designed by the National Assembly as essential supplies and services.'
8. 'Nothing in this section shall preclude a House of Assembly from making laws with respect to the matter referred to in this section, including the provision for maintenance and securing of such supplies and services as may be designated by the National Assembly as essential supplies and services.'
9. See part 1 of sch 2 to the 1999 Constitution which lists 66 items over which the federal government has exclusive competence.
10. See part 2 to sch 2 of the 1999 Constitution over which the federal and state governments have concurrent competence in the manner set out in the Constitution.
11. The residual list is a default list containing those matters which are neither in the Exclusive Legislative List nor in the Concurrent Legislative List.
13. See P Ostien & A Dekker 'Shari'a and national law in Nigeria' in JM Otto (ed) Shari'a incorporated: A comparative overview of the legal systems of twelve Muslim countries: Past and present (2007) 5 ('the contents of the Penal Code were negotiated at length with northern politicians and legal scholars of various schools, particularly the north's leading Ulama'.)
15. See eg sec 389 of the Penal Code (Seduction and Enticement); sec 400 (Insulting the Modesty of any Woman); and sec 401-402 (Drunkenness).
17. 'The President or such other Minister of the Government of the Federation as he may authorise in that behalf may give to the Inspector-General of Police such lawful directions with respect to the maintenance and securing of public safety and public order as he may consider necessary, and the Inspector-General of Police shall comply with those direction or cause them to be compiled with.'
19. In addition, para 45 of the Exclusive Legislative List found in the First Schedule to the Nigerian Constitution lists 'police and other government security services established by law', making the police a matter for the federal government.
22. The trigger to this case appears to be a demonstration against the Kano State Hisbah Board in 2005 in the course of their attempts to enforce a ban on the carrying of female passengers by commercial motorcycle owners. In early 2006, the Inspector-General declared the Kano State Hisbah Board as unconstitutional, banned it and arrested its leaders. For an account of these events, see M Last 'The search for security in Moslem Northern Nigeria' (2008) 78 Africa 41 52; R Olaniyi 'Hisbah and Shari'a law enforcement in metropolitan Kano' (2009) 57 Africa Today 71 87.
23. The original jurisdiction of the Supreme Court of Nigeria is stated in sec 213(1) of the 1999 Constitution: 'The Supreme Court shall, to the exclusion of any other court, have original jurisdiction in any dispute between the federation and a state or between states if and in so far as that dispute involves any question (whether of law or fact) on which the existence or extent of a legal right depends. (2) In addition to the jurisdiction conferred upon it by subsection (1) of this section, the Supreme Court shall have such original jurisdiction as may be conferred upon it by any Act of the National Assembly: Provided that no additional jurisdiction shall be conferred upon the Supreme Court with respect to any criminal matter.'
24 The jurisdiction of the Federal High Court as regards the case is found in secs 251(1)(p), (q) and (r): 'Notwithstanding anything to the contrary contained in this Constitution, and in addition to such other jurisdiction as may be conferred upon it by an Act of the National Assembly, the Federal High Court shall have and exercise jurisdiction to the exclusion of any other court in civil causes and matters - (p) the administration or the management and control of the Federal Government or any of its agencies; (q) subject to the provisions of this Constitution, the operation and interpretation of this Constitution in so far as it
24. affects the Federal Government or any of its agencies; (r) any action or proceeding for a declaration or injunction affecting the validity of any executive or administrative action or decision by the Federal Government or any of its agencies.'
28. Sec 7 of the Hisbah Board Law 2003 lists other functions as follows: ' ... encourage Muslims to unite in their quest for justice, equality and enjoin one another to do good and to avoid evil; encourage kindness to one another; advise against acquiring of interest, usury, hoarding and speculations; encourage charitable deeds particularly the payment of zakat; advise on moral counselling in the society which is in conformity with Islamic injunctions; encourage orderliness at religious gathering eg in mosques during salat (prayer), iftar, breaking the fast during Ramadan, pilgrims during hajj operations and in any public functions; encourage general cleanliness and environmental sanitation; may handle non-firearms for self-defence like batons, and other non-lethal civil defence instruments; reconciliation of civil disputes between persons and or organisations where parties are willing; assisting in traffic control; emergency relief operations; and assisting in any other situation that will require the involvement of Hisbah, be it preventive or detective'.
32. The hisbah is established by the Zamfara State Hisbah Commission (Establishment) Law 2003. The text of the Law is reproduced in Ostien (n 1 above) vol IV ch 10 91.
33. These codes were introduced in the 12 northern states of Nigeria. In differing degrees, they codify principles of Islamic criminal law. See AH Yadudu 'Evaluating the implementation of Shari'a in Nigeria: Time for reflections on some challenges and limiting factors' Paper presented to the 2006 Annual General Conference and Delegates Conference of the Nigerian Bar Association held in Port Harcourt (Yadudu 2006) (on file with author).
34 See BY Ibrahim 'Application of the Shari'a penal law and the justice system in Northern Nigeria: Constitutional issues and implications' in J Ezeilo et al (eds) Shari'a implementation in Nigeria: Issues and challenges in women's rights and access to justice (2003) http://www.boellnigeria.org/documents/Shari'a%20implem entation%20in20%Nigeria.pdf (accessed 31 January 2014) 128 132: 'Being a
34. supreme law, a constitution is endowed with a higher status in some degree over and above other legal rules in the system of government. It is in this light that the 1999 Constitution can be described as the supreme law in Nigeria ... This being so, the Shari'a legislated and practised in some northern states of Nigeria must comply with the provisions of the 1999 Constitution.' See also JM Nasir ' Women's human rights in a secular and religious legal system' 1 28, part of the two-day strategic conference on the Islamic legal system and women's rights in Northern Nigeria, organised by WARDC Lagos and WACOL Enugu (27-30 October 2002), http://www.boellnigeria/documents/Shari'a%20%20women%27s%20human% 20Rights%20in%20Nigeria%20%20strrategies%20for%20Action (accessed 31 January 2014).
37. Nwabueze (n 12 above) 453-454.
38 See sec 401 of the Kano State Penal Code: 'The manufacture, distillation, distribution, disposal, haulage, consumption and possession of all brands of intoxicating liquors, trade spirits and any other intoxicating substance is hereby prohibited throughout the state.' In this regard, see the following reports in Ostien (n 1 above) vol VI ch 10 55 n 70 (citing 'Shekaru destroys 36 410 bottles of
38. beer' Daily Trust (Abuja) 26 October 2008; 'Shari'a Committee destroys N50 million drinks' This Day (Abuja) 13 January 2009.
39. See eg the Niger State Liquor Licensing Regulations 2000, reproduced in Ostien (n 1 above) vol III ch 3 pt IV 180; Borno State (Liquor Business (Prohibition) Law 2000 reproduced in Ostien (n 1 above) vol III ch 3 pt IV 187 and the Borno State Law on Prostitution Homosexuality Brothels and Other Sexual Immoralities reproduced in vol III ch 3 pt IV 199.
40. See ON Ogbu 'Punishments in Islamic criminal law as antithetical to human dignity: The Nigerian experience' (2005) 9 International Journal of Human Rights 165. See also Ostien & Dekker (n 13 above) 592: 'The Shari'a Penal and Criminal Procedure Codes have been in force for a number of years now. Many sentences shocking to modern sensibilities - of amputation of hands for theft, of other forms of mutilation as retaliation for injuries inflicted, of dire forms of execution, including stoning to death for zina and stabbing to death with the same knife the condemned man had used to kill his victims - have been imposed by the Shari'a courts.'
45. See Owodunni v Registered Trustees of the Celestial Church 2000 6 SC 60; NNPC v Fawehinmi (1998) 7 NWLR (Pt 559) 598; Fawehinmi v Federal Republic of Nigeria 2008 23 WRN 65.
46. See AM Yawuri 'On defending Safiyatu Hussaini and Amina Lawal' in Ostien (n 1 above) vol V ch 6, pt VII 139.
48. The English translation of the cases involving Safiyatu Hussaini are found in Ostien (n 1 above) vol V ch 6 pt II 17.


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Volunteer Spotlight: Mark Schmidt, Curator with an Umph!
miércoles, 31 enero 2018
Mark, we're all looking forward to seeing the cultural dances you curated for Winter's Eve next Monday–Tell us more!
been working with the fabulous folks at Lincoln Square BID to put together a lineup that rocks the city's largest Holiday Festival!
For the past 6 years Dance Parade has presented all types of dance there, everything from hoopers, to stilt walkers and most notably, they like our folkloric dance groups. On Monday November 27th, we're presenting four very unique ones. (see lineup in above Winter's Eve article).
How did you first find out about Dance Parade?
That's funny you ask that because as you know, recently the NYC Cabaret Law was repealed. I found out about Dance Parade when I was in grad school doing research for my MFA thesis about underground house dance in New York. In one of the chapters I discussed the cabaret laws and the work that NYU La Professor Paul Chevigny and Dance Parade were doing to repeal it. I would never have imagined that 7 years later I would be working for this awesome organization.
What is your current role in Dance Parade, Inc?
Four years ago, I joined Dance Parade's Curatorial Committee, helping to review material about DanceFest, Winter's Eve and other curated events that Dance Parade commissions artists for.
What have you been doing when your not parading around with this non-profit?
Like many New Yorkers I wear a lot of hats. Performer. Choreographer. Dance Educator. Personal Trainer. In the last few years Ive worked with Luis Malvacias/Third Class Citizen, Jeremy Nelson and Shandoah Goldman/Carte Blanche Performance. I also produce my own choreography. Most recently in 2016 I collaborated with the Brooklyn-based rock band Haybaby, premiering as a solo at the Bol Theater in Detroit. Im currently developing a solo based on my experience at various underground house music parties in New York between 1996-2001, to premier in Spring 2018. I work as guest artist at dance intensives or universities teaching: partnering, anatomy through movement, improvisation modern technique and house dance. And last but not least, I am a strength and conditioning specialist working with special populations, mainly pre-post natal and seniors. (Check out MarkSchmidt.Org or write me: firstname.lastname@example.com for more info!)
What is your favorite style of dance to watch? to participate in?
I'm a house head at heart. I went to my first underground house music party back in 1996 at a place called Loft A in Prospect Heights and haven't stopped dancing since then. Not only do I love it as a dance form but admire the culture of positivity, peacefulness, celebration and community that surrounds it.
What is your dance background or interest in dance?
In my movement history I have studied capoeira, house, street jazz, classical ballet, Horton, contact improvisation, modern release technique and gymnastics. In 2004 I was accepted to the Independent Study Program at the Alvin Ailey School and then went on to receive my MFA in Choreography and Performance from the State University of New York College at Brockport.
If you could share the stage with anyone in history famous or not, living or deceased, a trained dancer or not, performing a routine choreographed by yourself…who would it be?
I would have to say Angela Davis. I recently saw her speak at the Riverside Church in New York and was overwhelmed with feelings of hope and solidarity. In addition to admiring her as an intellectual and committed social justice warrior, I fell in love with her as an orator. She has this unique textured voice and cadence that makes you want to listen to what she is saying.
What does this year's theme "The Cabaret of Life" mean to you?
DanceFest celebrates diversity of dance in New York, but it also serves as an example of how we can go beyond mere coexistence and find human connection through the universal joy in dance. "The Cabaret of Life" reminds of us that dance can impact us on an everyday basis, both as performer and as an audience.
What dance group or dance style are you most looking forward to seeing this coming year in the parade?
There are two that come to mind, and these have been my favorites since I first stumbled upon Dance Parade in 2013. House Coalition and any of our Bolivian folkloric groups. They have an energy that gets people excited and moving.
If you could pick another country to hold a Dance Parade and Festival….which would it be?
I would have to say Japan.
Volunteering at a non profit organization can at times be daunting and frustrating with limited personnel and limited funding….what is it that keeps you coming back for more and more?
It's the people. I know this sounds like a cliche but it's the truth. In addition to creating a supportive and positive work environment, the folks at Dance Parade have a shared commitment and passion for dance. A mix of choreographers, DJs and educators. And some of us just love dance.
Describe a special memory you have from Dance Parades past?
I remember one of the first years I attended DanceFest in Tompkins Square Park, it started raining about 2 hours into the festival. I was with some friends in an area where there was a DJ, toward the northern end of the park. Instead of running for shelter, people got more excited and kept moving and celebrating. I have this vivid memory of people dancing in the rain in the park. Epic!
- Publicado en Volunteer Spotlight


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Cathleen Black Biography
Cathleen Black
publisherBorn: 1944
Birthplace: Chicago, Ill.
Black graduated from Trinity College in Washington, DC in 1966. She sold advertising for magazines such as Holiday and Travel & Leisure before joining New York magazine in 1970. She helped launch Ms. magazine two years later, becoming associate publisher. Black returned to New York, and was named publisher in 1979. She was the first woman to publish a weekly consumer magazine. In 1983 she took over a new newspaper, USA Today, and by 1991 its circulation had risen to 1.8 million, second only to the Wall Street Journal. Black left USA Today to head the Newspaper Association of America. In 1995, she was hired to run Hearst Magazines, which publishes Cosmopolitan, Esquire, Good Housekeeping and Harper's Bazaar. Black is also on the board of directors of IBM and Coca-Cola.
Björk | B | Clint Black |


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Christmas santa bunny run Game
There lived a small rabbit in deep city who wanted to get rich by collecting carrot in dangerous paths of deadly environment. Super Rabbit run!!! is a simple and addictive adventurous run game with simple controls. Our game bunny run is mischievous little rabbit who wants to collect lots of carrot for this Easter, help the baby bunny rabbits to run and collect carrot in the deep city without falling because this city is full of obstacles.
Use W for up movement Use S for down movement Use A for left movement Use D for right movement


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Kids Can Get 'Stuck' on Traumatic Event, Leading to PTSD
THURSDAY, March 28, 2019 (HealthDay News) -- The risk of post-traumatic stress disorder (PTSD) among children and teens is higher if they think their response to a traumatic event is abnormal, a new study indicates.
Most kids fully recover after a traumatic event, such as a car accident. But some develop PTSD that may endure for months, years or even into adulthood, according to researchers at the University of East Anglia in the United Kingdom.
"Symptoms of PTSD can be a common reaction to trauma in children and teenagers. These can include distressing symptoms like intrusive memories, nightmares and flashbacks. Health professionals steer away from diagnosing it in the first month after a trauma because, rather than being a disorder, it's a completely normal response," said lead researcher Richard Meiser-Stedman, a medical school professor.
"We wanted to find out more about why some children have significant traumatic stress symptoms in the days and weeks after a trauma and while others do not, and importantly -- why some recover well without treatment, while others go on to experience more persistent problems," Meiser-Stedman explained.
The study included more than 200 children, aged 8 to 17, treated at a hospital emergency department after traumatic incidents, such as car crashes, assaults and dog attacks.
The children were interviewed and assessed for PTSD between two and four weeks after the incident, and again after two months.
"We found that PTSD symptoms are fairly common early on -- for example, between two and four weeks following a trauma. These initial reactions are driven by high levels of fear and confusion during the trauma," Meiser-Stedman said.
Most of the patients recovered naturally without any intervention, the investigators found.
"Interestingly, the severity of physical injuries did not predict PTSD, nor did other life stressors, the amount of social support they could rely on, or self-blame," Meiser-Stedman said in a university news release.
"The young people who didn't recover well, and who were heading down a chronic PTSD track two months after their trauma, were much more likely to be thinking negatively about their trauma and their reactions," he explained.
"They perceived their symptoms as being a sign that something was seriously and permanently wrong with them, they didn't trust other people as much, and they thought they couldn't cope," Meiser-Stedman added.
"In many cases, more deliberate attempts to process the trauma -- for example, trying to think it through or talk it through with friends and family -- were actually associated with worse PTSD," he said.
"While some efforts to make sense of trauma might make sense, it seems that it is also possible for children to get 'stuck' and spend too long focusing on what happened and why," he suggested.
The study authors concluded that kids who recovered well seemed to be less bothered by their reactions, and paid less attention to them.
The study was published online March 25 in the Journal of Child Psychology and Psychiatry.
More information
The U.S. National Center for PTSD has more on PTSD in children and teens.
The news stories provided in Health News and our Health-E News Newsletter are a service of the nationally syndicated HealthDay® news and information company. Stories refer to national trends and breaking health news, and are not necessarily indicative of or always supported by our facility and providers. This information is provided for informational and educational purposes only, and is not intended to be a substitute for medical advice, diagnosis, or treatment.


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Glacier Raw Diamond Straight Band in 14k Yellow Gold - Ready to Ship
- Regular
- $1,800.00
- Sale
- $1,800.00
- Regular
- Unit Price
- per
This is the Glacier raw diamond band, and it is a beauty.
The inspiration for the design of this ring came from a recent visit to Glacier National Park. One early morning, just as the sun was rising at the Two Medicine campground, we walked to the edge of the lake to gaze at the spectacular surroundings. The water was perfectly still and clear, and the smooth multicolored stones that lay beneath were illuminated by the soft light in the sky. This ring represents the stones laying at the base of that glacial lake, illuminated as they were, and with a sheen of clear water spread translucently over them.
For every purchase of this raw diamond band, we will donate 10% of the proceeds to the Glacier National Park Conservancy.
Glacier National Park is one of the most spectacular natural places to visit in the world today. It is home to incredible plant and animal life, mind blowing views and hikes, but of all the wonders, the most unique is the ability to still see the last glacier in the US - Many Glacier. This glacier will have disappeared by the year 2030, so you should go check it out!
Glacier National Park is a wonderful example of how stewardship of the land and conservation efforts have led to wildlife being renewed on national lands. In order to support the important work that is being done at Glacier National Park, we are donating 10% of the proceeds of this ring to the Glacier National Park conservancy. The conservancy makes sure that the amazing educational, conservation and stewardship efforts at Glacier National Park continue, and, if you'd like to view their 2022 projects, please feel free to browse them here.
The Glacier raw diamond band is a smooth and comfortable, stacking band that is created using an advanced technique where the raw diamonds are cast directly into the gold. This band is extremely versatile - it can be used as a wedding band, as a stacking band, or as a standalone band. The rough diamonds on the band are bright white, brilliant, shiny and all completely unique shapes.
This band has 7 rough diamonds totaling approximately .80 carats. The band is made in 14k yellow gold and is 4.2mm wide. It is size 5.5 and ships within 48 hours.


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If you have a gun collection, your estate plan may be missing the mark if it fails to include a specially drafted gun trust. The typical estate plan provides for tax saving strategies, probate avoidance and beneficiary designation of various assets. However, some assets pose additional issues that must be carefully addressed to avoid unintended consequences in the future. Firearms, in particular, are regulated under federal and state laws and demand careful attention from your estate planning attorney.
Your gun collection may include weapons used for sport, self-defense or investment purposes. America's long history with firearms means your collection may include family heirlooms that have been passed down from generation to generation.
Unlike a simple bank account, real property or vehicle ownership changes, transfers of many firearms and accessories are restricted and subject to very specific requirements. For example, under Title II of the National Firearms Act (NFA), the transfer of short-barreled shotguns and rifles, silencers, automatic weapons and certain other "destructive devices" require the approval of your local Chief Law Enforcement Officer (CLEO) and a federal tax stamp. To keep your gun collection in your family, you must ensure that all transfers comply with the National Firearms Act, as well as state laws where you and your beneficiaries reside.
So how do you ensure your firearms seamlessly transfer to your loved ones after you pass on?
By establishing a revocable living "gun trust," which holds only your firearm collection, you can retain ownership and control of your collection during your lifetime while providing for the disposition of your guns to your intended beneficiaries. During your lifetime, you remain the trustee and beneficiary of the gun trust, and appoint a successor trustee and lifetime and remainder beneficiaries. Because the trust is revocable, you are free to make changes or revoke it at any time.
As with most living trusts, a gun trust enables you to provide detailed instructions regarding the disposition of your assets upon your death. But given the unique challenges associated with transferring firearm ownership, your gun trust is most valuable in helping expedite the transfer of a firearm that is restricted under the National Firearms Act. If you use a gun trust to own and transfer Title II firearms, you are not required to obtain the approval of your local CLEO; the transfer application may be sent directly to the Bureau of Alcohol, Tobacco and Firearms.
NFA-restricted firearms are not permitted to be transported or handled by any other individual unless the registered owner is present – which can present a problem if the registered owner is deceased. However, when owned by a properly drafted gun trust, these weapons may be legally possessed by the trustee, and any beneficiary may use the firearm under the authority of, or in the presence of, the trustee. This greatly simplifies and expedites the transfer, and saves your beneficiaries from any unintended violations of the National Firearms Act – which can result in steep fines, prison, and forfeiture of all rights to possess or own firearms in the future.
Gun dealers often make trust forms available, but these boilerplate documents typically fail to adequately address the ownership of firearms. A properly drafted gun trust will include guidance or limitations for the successor trustee, to ensure he or she does not inadvertently commit a felony when owning, using or transferring the weapons.
© 2024 Law Offices of John Q Vaughan | Disclaimer 1735 Buford Hwy, Suite 215 #426, Cumming, GA 30041 | Phone: 470.239.8837Personal Injury | Estate Planning | | About | Attorneys


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NIH Innovator award to Sara Aton for research on brain changes during sleep
While sleep may knit up "the ravell'd sleave of care, " unraveling how brain changes unique to sleep affect memories is the aim of University of Michigan molecular biologist Sara Aton. An assistant professor of molecular, cellular and developmental biology, Aton has just been awarded a 2013 National Institutes of Health (NIH) Director's New Innovator Award, which aims to provide support for highly innovative approaches to major contemporary challenges in biomedical research. The award will provide $1.5 million over 5 years to support Aton's work.
Aton's lab is especially interested in how sleep contributes to a process called consolidation, which drives adaptive changes in the brain following new experiences, like learning a new task. Consolidation is critical for turning brief experiences into long-lasting memories.
"We know sleep is necessary to promote memory formation. We know there are various changes in hormones, total brain activity, gene expression, and protein translation that occur in the brain during sleep.
"We are trying to deconstruct different changes to determine which are necessary for memories to form."
One technique that she employs is optogenetics. This allows the manipulation of specific brain circuits in mice during sleep. Individual neurons in the brain can be tagged with a chemical that is sensitive to light. Then using fiber optics to deliver laser light of specific wavelengths to the neurons they can be turned off and on while the animal sleeps. Aton's research group can then see what effect this has on the animal's memory of prior experiences.
Taking this a step further, they will try to determine what cellular changes are associated with both sleep-dependent memory formation, and that light-mediated manipulation of the brain circuitry. This involves screening all the mRNA products produced by different populations of neurons.
"This is an expensive process that would not be possible without this grant," Aton says.
Eventually, Aton's group may be able to identify the cellular output necessary for memory consolidation and then test it in sleep-deprived animals to see if it can restore cognitive function in the animals.
Aton is one of 41 scientists across the United States to receive a New Innovator Award, which It supports investigators who are within 10 years of their terminal degree or clinical residency, but who have not yet received a major NIH grant, to conduct exceptionally innovative research. Sivaraj Sivaramakrishnan, assistant professor of cell and developmental biology, U-M Medical School also received an award this year.
Related Links:
Aton lab: http://labs.mcdb.lsa.umich.edu/labs/saton/index.php
National Institutes of Health : www.nih.gov
New Innovator Awards: http://commonfund.nih.gov/newinnovator/


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Cultural attractions, design and Mirror TV!
ad notam equips The David Citadel Jerusalem
The David Citadel Hotel on King David Street commands a prime site at the most desirable location in Jerusalem, overlooking the ancient walls of the Old City, the historical Tower of David and Jaffa Gate.
The David Citadel Hotel has everything that one could dream of by way of location and views, quality of design and amenities, unrivalled facilities and finely integrated ad notam MIRROR TVs in the bathrooms.
This architectural gems offers over 300 elegantly designed guest rooms and a wide selection of suites.


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Seattle Guitar LessonsSkype Guitar Lessons
My name is Joe Walker. I play guitar. I write this blog about my own musical pursuits. Read more.
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On March 6, 2011, I performed my graduate recital, the final project for my Master of Music degree in jazz studies from San Diego State University. Watch the entire thing here:
I make little tools to help me learn. These are the best ones.


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The journey of meditation is in John Main's words essentially "a pilgrimage to our own heart", the most sacred place, where Christ dwells. Meditation is discovering "the life of the Spirit of Jesus within our human heart."
There are distinct stages we go through on this journey. Although the stages are presented in the following letters in a linear fashion, we need to be well aware that the journey is a spiralling one of overlapping, deepening levels with the stages reappearing, merging and transforming.
When we first begin to meditate, usually just once a week or once a day, the discipline seems easy and we start out with excitement and real commitment to our periods of meditation. Soon our initial enthusiasm is tested and a deeper commitment is needed for the discipline, a commitment to firmly integrate two meditation sessions into daily life. Over time this regular practice of repeating the mantra allows us to leave our self-conscious thoughts gradually behind. There are moments of true silence and stillness and glimpses of peace, love and joy. This is the time to be alert to the temptation to cling to these experiences. We need to continue to practice without expectations or demands for any 'results'. In time, the discipline becomes a true necessity.
But from the silence emerges a different level of thought – repressed memories, emotions and fears. These are at times painful and we feel resistance on sitting down. This is not surprising, for as Walter Hilton, the 14th century English mystic, put it, "if a man came home to his house and found nothing but a smoking fire and a nagging wife, he would quickly run out again". But the release of these suppressed emotions is necessary: we shed the tears we did not shed when we should have; the anger and irritations we did not express at the proper time need to find an outlet. When we acknowledge these feelings and just allow them to be released, our soul experiences healing. We don't have to understand where these feelings come from, nor should we act them out; instead we just need to accept them as valid. Sr Eileen O'Hea used to call these repressed and frozen emotions 'blocks of ice', that, when we allow them to emerge, melt in the love and light of Christ.
It may also happen, when we have been meditating for quite a long time, that we are assailed by what the Desert Fathers and Mothers called the 'demon of acedia'. He manifests himself as disenchantment with meditation and the spiritual path; we are bored and everything is tainted. We think we can find more useful things to do with our time than sitting down to meditate. We blame others and the environment for our own lack of attention. It is a time of dryness, boredom, restlessness, and distractions, with inner silence a thing of the past. It is our 'desert experience'. It is a time of spiritual testing; we want to give up. All we can do at this time is to persevere in the faithful repetition of the mantra. We accept our need of God and trust that God guides us, is present nevertheless, loves us and will never permit us to be tried beyond our strength. (to be continued)


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Advanced Search
Mobile Learning | June 2013 Digital Edition
Empowering independence in SPED learners: There's an app for that!
The iPad takeover of public education isn't just confined to the mainstream classroom: Special needs educators, too, are finding that iPads can be a vital tool to support independence. What sets the iPad apart from other devices is the simple and visually robust user interface that can be used by almost everyone. It's also a highly customizable device that can be set up with applications and assistive features to support a variety of special needs.
With nearly a million apps in the iTunes App Store, identifying effective apps is often an overwhelming task for educators. At The Children's Institute (TCI) in Verona, NJ—a school devoted to children with autism and related special needs—we have reviewed hundreds of applications to rate their appropriateness for our students. Teachers submit reviews of the apps that they find successful and publish them on the school's app review blog. They also publish these reviews on the iTunes App Store for the benefit of teachers and parents around the world.
When reviewing applications for special education, there are a number of components we consider, including:
TCI's list of SPED-appropriate apps is always growing, but on the following pages we've compiled our top 10 iPad apps for special education. And although most of the apps cover a very broad age range, we've also added suggested grade levels for each:
1) Sosh: Filled with activities and tools designed to help children and adults who have difficulty with social skills, Sosh (pronounced like the first syllable in "social") is divided into five sections including Relate (connect with others), Relax (reduce stress), Regulate (manage behaviors), Reason (think it through), and Recognize (understand feelings). Sosh provides many of the tools used in cognitive and behavioral therapy, and provides students with an opportunity to work independently to resolve their challenges. $39.99. Suggested grade level: middle school and up.
2) Clicker Docs: An assistive word processor that can support students with a variety of disabilities, Clicker Docs uses word-prediction technology to offer students spelling and grammatical suggestions to correct their writing. Synthesized speech allows students to review their work by listening for auditory cues. Teachers can set up word banks to provide students with advanced vocabulary. Finally, Clicker Docs integrates with Dropbox to provide secure cloud storage and document-sharing. $28.99. Suggested grade level: elementary school and up.
3) SymbolSupport: This assistive word processor automatically translates words into pictures and symbols, a task that is especially helpful for students with cognitive disabilities. Users can create new documents or copy and paste work from other apps into SymbolSupport, and the program will convert the text into symbols. The developer, Attainment Company, also markets a free SymbolSupport Viewer app that allows users to receive, read, store, and print documents created by the full version of the program. $59.99. Suggested grade level: all ages.
4) Time Timer: Students with special needs often have difficulty with the concept of time. For any particular task, the Time Timer app provides a visual representation of the time remaining that is easily recognizable without the need to understand clocks or numbers. $2.99. Suggested grade level: all ages.
5) iReward: Anyone who has worked in the field of special education has probably seen motivational earning charts (sometimes called point sheets). These teacher-created charts sometimes feature stick-on Velcro pictures or whiteboard checklists. While they can be highly motivating and effective, traditional earning charts are also stigmatizing, especially for mainstreamed students. There is no mistaking that the child carrying the chart to class is "different" from the rest of the students. iReward changes all that. Using an iPod, iPad, or iPhone, teachers can set up a variety of different earning charts for one student or many students—all of which can be kept as private as the student wishes. An extra plus for the teacher: Gone are the days of laminating and cutting out photos to attach to an earning chart. With iReward, educators simply use the internal camera or Google Images search to find an appropriate image. $4.99. Suggested grade level: elementary school.
6) Read2Go: To understand Read2Go, you must first understand what Bookshare is all about. Bookshare.org provides electronic copies of books and periodicals for readers with print disabilities. The books are downloaded in an electronic form that can be easily modified to meet the needs of readers with diverse disabilities. This can mean altering font, size, color, and even using text-to-speech technology to provide read-aloud capability. Bookshare is currently available free of charge for US students with qualifying disabilities, thanks to a grant by the Department of Education. Read2Go is an assistive technology book reader that uses text-to-speech technology to read books aloud. Read2Go's integration with Bookshare makes locating and downloading electronic textbooks easy, provided you have a qualifying Bookshare account. $19.99. Suggested grade level: elementary school and up.
7) ConversationBuilder: ConversationBuilder is a must-have application for every speech language pathologist. This app prompts students through each stage of an interactive conversation and records their spoken responses. At the end of each session, ConversationBuilder plays back the entire conversation at a natural pace so that students can hear themselves successfully exchanging comments with their virtual peers. Recorded conversations can be stored and even e-mailed to teachers and parents as documentation of student progress. $19.99. Suggested grade level: elementary and middle school.
8) Proloquo2Go: As one of the first augmentative and alternative communication (AAC) applications made for iOS devices, Proloquo2Go has been around long enough that its bugs have been worked out and it has developed a strong user base. It provides an easy-to-use "voice" for individuals who cannot otherwise speak. One very important feature of Proloquo2Go is its ability to work on iPod, iPad, and iPhone platforms. For users with fine motor or visual disabilities, the large screen of an iPad may be the best interface. For other users, the portability of an iPod Touch or iPhone can support independence in the real world. $219.99. Suggested grade level: all ages.
9) Pictello: Stories come to life in this app that allows students and teachers to create multimedia stories and presentations using pictures from the iPad photo library. Audio for Pictello can be produced using a text-to-speech engine, or can be recorded by a teacher or student. For those working with students on the autism spectrum, Pictello is a great tool for creating multimedia social stories. $18.99. Suggested grade level: all ages.
10) Video Scheduler: This app is a cross between an activity schedule and a video model. Like most activity schedule applications, it allows users to create checklists identifying the individual tasks required to accomplish a goal or objective. What sets Video Scheduler apart, however, is the option to include a still photo or video segment that demonstrates how each step in the task is completed. There is a wealth of research supporting the use of both activity schedules and video models with students on the autism spectrum and other students who may struggle with time and task management. Video Scheduler empowers students to work independently with little or no prompting from teachers or job coaches. $12.99. Suggested grade level: elementary school and up.
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...although I am puzzled why the Wonderland authorities would mint commemorative coins featuring someone whose visit caused so much upheaval and trauma to everyone from rabbits to royalty!
Anyway, if you'll excuse me, I need to comply with the inscription!
You get your own EAT ME treats (and much else besides) at Alice's Shop - Lewis Carroll's The Old Sheep Shop


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Thermal Pads are made from silicone polymer to form a thermal pad material and act as a shock dampener that provides an effective thermal interface between heat sinks and electronic devices.
They are offered in sheet form and can be cut to adhere to specific size requirements to accommodate a number of components in various applications. Thin gap fillers are usually used to expand the efficiency of heat sinks. Thick thermal gap fillers are generally used to conduct heat to chassis or electronic enclosures.
Thermal Gap Pads are available in a range of thermal conductivity levels and materials such as Acrylic, Fibreglass, Graphite, Silicone and numerous plastic variants.The Thermal Pads are excellent for sealing air gaps across inconsistent surfaces and provide efficient thermal transfer.
The thermally conductive pad's soft structure offers high conformability to lessen interface resistance. The thermal gap filler adapts to the irregularities between the surface which eliminates air pockets and creates a thermal bridge. In addition to effective heat dissipation, Thermal Interface Pads also help reduce vibration stress for shock dampening. By keeping the internal components of electronic products from wear and tear resulting from high circuit board temperatures, thermal pads help to provide extended longevity.
They are also important in providing safety by eliminating the possibility of electrical fires. Thermal pads become soft at high temperatures which means they can fill imperfections in the surface for better conduction qualities and to minimise potential damage to components.
Browse the broad range of Thermal Pads RS have to offer and order today for next day delivery


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I'm here to talk about holidays. Since we recently celebrated Christmas, holidays are on my mind.
Did you there are hundreds of holidays that are celebrated and/or observed in the United States? We have Federal Holidays which is an authorized holiday that has been recognized by the U.S. government; then there are celebrations and observations; religious observations; state and local municipalities observations; the list can go on and on.
How did these holidays come into existence? What do they all mean? Well, I'm going to tell you.
Federal Holidays
- New Year's Day is January 1. The celebration of this holiday begins the night before, when Americans gather to wish each other a happy and prosperous coming year.
- Martin Luther King, Jr. Day is celebrated on the third Monday in January. The Reverend Martin Luther King, Jr. was an African-American clergyman who is recognized for his tireless efforts to win civil rights for all people through nonviolent means.
- Washington's Birthday is observed the third Monday of February in honor George Washington, the first President of the United States. This date is commonly called Presidents' Day.
- Memorial Day is observed the last Monday of May. It originally honored the people killed in the American Civil War, but has become a day on which the American dead of all wars are remembered.
- Independence Day is July 4. This holiday honors the nation's birthday - the adoption of the Declaration of Independence on July 4, 1776.
- Labor Day is the first Monday of September. This holiday honors the nation's working people. For most Americans it marks the end of the summer vacation season and the start of the school year.
- Columbus Day is a celebrated on the second Monday in October. The day commemorates October 12, 1492, when Italian navigator Christopher Columbus landed in the New World. The holiday was first proclaimed in 1937 by President Franklin D. Roosevelt.
- Veterans Day is celebrated on November 11. This holiday was originally called Armistice Day and established to honor Americans who had served in World War I. It now honors veterans of all wars in which the U.S. has fought.
- Thanksgiving Day is celebrated on the fourth Thursday in November. In the fall of 1621, the Pilgrims held a three-day feast to celebrate a bountiful harvest. Many regard this event as the nation's first Thanksgiving.
- Christmas Day is a celebrated on December 25. Christmas is a Christian holiday marking the birth of the Christ Child.
Other Celebrations and Observances
- Groundhog Day is February 2 and has been celebrated since 1887. On Groundhog Day, crowds gather in Punxsutawney, Pennsylvania, to see if groundhog Punxsutawney Phil sees his shadow after emerging from his burrow, thus predicting six more weeks of winter weather.
- Valentine's Day is celebrated on February 14. The day was named after an early Christian martyr. The first mass-produced valentine cards were sold in the 1840s.
- Earth Day is observed on April 22. First celebrated in 1970 in the United States, it inspired national legislation such as the Clean Air and Clean Water Acts. Earth Day is designed to promote ecology, encourage respect for life on earth, and highlight concern over pollution of the soil, air, and water.
- National Arbor Day was proclaimed as the last Friday in April by President Richard Nixon in 1970. The observance began in 1872, when Nebraska settlers and homesteaders were urged to plant trees on the largely treeless plains.
- Mother's Day is the second Sunday of May. President Woodrow Wilson issued a proclamation in 1914 that started the holiday. He asked Americans to give a public expression of reverence to mothers on this day. Carnations have come to represent Mother's Day, following President William McKinley's habit of always wearing a white carnation, his mother's favorite flower.
- Flag Day, celebrated June 14, has been a presidentially proclaimed observance since 1916. Although Flag Day is not a federal holiday, Americans are encouraged to display the flag outside their homes and businesses on this day to honor the history and heritage the American flag represents. Father's Day celebrates fathers every third Sunday of June.
- Father's Day began in 1909 in Spokane, Washington, when a daughter requested a special day to honor her father, a Civil War veteran who raised his children after his wife died. The first presidential proclamation honoring fathers was issued in 1966 by President Lyndon Johnson.
- September 11, 2001, was a defining moment in American history. On that day, terrorists hijacked four commercial airliners to strike targets in the United States. Nearly 3,000 people died as a consequence of the attacks. Patriot Day and National Day of Service and Remembrance are observed on September 11 in honor of the victims of these attacks.
- Halloween is celebrated on October 31 where American children dress up in funny or scary costumes and go "trick or treating" by knocking on doors in their neighborhood. Adults might celebrate Halloween with costume parties.
- Pearl Harbor Remembrance Day is December 7. In 1994, Congress designated this national observance to honor the more than 2,400 military service personnel who died on this date in 1941, during the surprise attack on Pearl Harbor, Hawaii, by Japanese forces.
There are many religious and ethnic celebrations in the United States; even though they are not national holidays. For example, Christians celebrate the resurrection of Jesus Christ on Easter, Jews observe their high holy days in September, and Muslims celebrate Ramadan.
Source: USA.gov
My favorite holiday is Thanksgiving where families gather together to enjoy a good meal and good company.
What's your favorite holiday to celebrate?


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Climate change is often spoken about in the future tense – it's going to happen, so what can we do to prevent it, or at least mitigate its effects? But what if it's happening already? The inconvenient truth is that it is. And that is the premise of a new documentary film The Human Element, which reveals the impact of climate change right now on communities in the US.
Featuring renowned environmental photographer James Balog, and produced by Olivia Ahnemann (co-producer of the Academy Award winning The Cove), The Human Element visits those places nearest the frontiers of environmental crisis, and asks us to re-evaluate our relationship with the natural world and its basic elements of earth, air, fire and water.
You might ask why a fitness company is promoting a film about climate change. Partly, it is because we really do believe in a fitter planet, in every sense. And partly it is because without a fitter planet, the chances of us, and future generations, enjoying the benefits of good health, and the fuller life that comes with it, become remoter all the time. We believe there is no more urgent issue, and we can all play our part.
But you decide for yourself. The Human Element is streaming free of charge and exclusively until October 30 thanks to Pure Advantage, the environmental think tank founded by Les Mills Managing Director Phillip Mills. Please share the link and encourage the discussion.
If you want more health and fitness inspiration simply sign up to Fit Planet and get the freshest insights and advice straight to your inbox.


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Welcome to Robert Welch University
Robert Welch University was founded to provide "a place where responsible young men and women could go to receive a fundamental education in the accumulated knowledge of history, science, literature, and languages, which we, heirs of all ages, have inherited."
As a major step toward that objective, in 2005 RWU launched an online two-year associate's degree program certified by the State of Wisconsin. That successful program is now on hold while support and curricula are developed for a full four-year degree program in Americanist studies with special emphasis on the classics. RWU has and continues to support other educational programs, seminars, and research.
Robert Welch
Robert Welch understood that the best way to see into the future was to understand how we arrived at where we are today. In order to accomplish this he envisioned a traditional Liberal Arts college where young men and women would be educated in the same classical tradition as America's founders.
Robert Welch was born on December 1, 1899, in rural Chowan County, North Carolina. An uncommonly gifted youth, Robert Welch learned to read at age two with the help of his mother, who was a school teacher. By age four he knew his multiplication tables, and by age six was proficient in algebra. At age seven, young Robert began learning Latin and also read all nine volumes of Ridpath's History of the World, a sweeping account of world history as admired for its depth and scope in the nineteenth century as Will and Ariel Durrant's multi-volume world history is in our time.
Robert was schooled at home by his mother until age ten, when his parents decided to enroll him in high school. Robert so astounded the local high school principal with his grasp of mathematics, Latin, English, and history that he was enrolled as a high school junior, even though he was still a ten-year old boy.
At age twelve, Robert Welch became the youngest person ever to enroll at the University of North Carolina. While at the university, Robert Welch developed a passion for languages, and mastered both French and German sufficiently well to read literary classics in the original. He also became an accomplished chess player and displayed an exceptional aptitude for mathematics. Robert developed a lifelong passion for scholarship that informed everything he did. He became a successful businessman and world traveler, as well as a husband and father. He amassed a personal library consisting of more than five thousand volumes, most of which he had read. Robert Welch dreamed of setting up a liberal arts college, where young Americans could be educated in the same classical traditions as the Founding Fathers. Robert Welch passed away on January 6, 1985.
The study of the Classics and Classical Civilizations are the cornerstones of Robert Welch University, and they were also the core ideals, value, morals and principles of the founding era. Robert Welch defined these as, "…a positive, forward-looking philosophy; a design and example of social organization which boldly and confidently offers leadership along the one hard but sure road to a better world."


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Owning a property at the top of a slope that was unstable presented a couple with obvious challenges, but when these were compounded by problems caused by leakage of water and sewage from a pipe lying in a trench at the bottom of their garden, they faced a serious problem.
The leakage, they claimed, further added to the instability of the slope and they became concerned that the additional slippage of their garden might cause damage to their house if it were to continue.
They brought a claim against the water company that was responsible for the sewerage system. In the end, the court concluded that the claim (which was brought under the law of nuisance) was not proven. What was more interesting, however, was that the water company had attempted to lay the legal blame on the contractors it had used to attempt to rectify the problem. The water company argued that by appointing specialist contractors to carry out remedial work, it had done as much as it could reasonably do and had therefore discharged its duty of care to the property owners. The homeowners had argued that the duty of care could not be delegated in that way.
The court found that if the contractors themselves had created the problem, the liability would have been able to be handed on to them. However, all they had failed to do was prevent the nuisance from persisting.
In that case, if the homeowners had been able to prove their case, the water company would have been liable.


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Stay updated with Kirkwood Mall operation schedule.
Here, we provide information on the mall's or store holiday hours, including Thanksgiving, Christmas, and Easter, as well as its opening and closing times on regular days.
Whether you're planning a shopping trip or a special holiday visit, we've got you covered.
Kirkwood Mall Holiday Schedule:
Holidays when Kirkwood Mall are OPEN:
· New Year's Day 12:00PM-5:00PM
· Martin Luther King, Jr. Day (MLK Day)
· Valentine's Day
· Presidents Day
· Mardi Gras Fat Tuesday
· St. Patrick's Day
· Good Friday
· Easter Monday
· Cinco de Mayo
· Mother's Day
· Memorial Day 10:00AM-4:00PM
· Juneteenth (June 19)
· Father's Day
· Independence Day (4th of July) 10:00AM-4:00PM
· Labor Day 10:00AM-4:00PM
· Columbus Day
· Halloween
· Veterans Day
· Black Friday 7:00AM-9:00PM
· Christmas Eve 9:00AM-4:00PM
· Boxing Day (December 26) 10:00AM-9:00PM
· New Year's Eve 10:00AM-5:00PM
Holidays when Kirkwood Mall are CLOSED:
· Easter Sunday
· Thanksgiving Day
· Christmas Day
You might want to know "is Kirkwood Mall open today?" Or "what time does Kirkwood Mall open tomorrow?" Even though daily hours can vary, following schedule applies to many locations:
Kirkwood Mall Standard Operating Hours:
· Monday 10:00AM-8:00PM
· Tuesday 10:00AM-8:00PM
· Wednesday 10:00AM-8:00PM
· Thursday 10:00AM-8:00PM
· Friday 10:00AM-8:00PM
· Saturday 10:00AM-7:00PM
· Sunday 11:00AM-6:00PM
Please keep in mind that mall stores may operate on holiday schedules with shortened hours on "open" holidays.
On these days, many businesses will open late or close early.
The exception, of course, is Black Friday, when most retailers open early and/or late.
A simple phone call to confirm city store holiday hours of operation is always a good idea to minimize wasted time and gas; in the end, happy holiday and happy shopping!


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Hello! My name is Zana Strkovska, from Macedonia.
- Wikipedian from 2008.
- Wikimedian from 2010.
- Username: Violetova and Виолетова
- Only one female admin on the Macedonian Wikipedia.
- Chair of the Board of WMMK (which is not active from 2013)
- Founder of Shared Knowledge.
- Chair of the Board of Shared Knowledge (January 2014 - August 2015)
- Part of the team of several projects, as: photo contests, WikiWomen, GLAM etc.
- Wikipedian in residence at DARM in 2016.
- Member of the Grant Advisory Committee.
- Founder of GLAM Macedonia User Group
- Chair of the Board of GMG
- Member of Project Grants Committee
- Member of Wikimania2017, Wikimania2018 and Wikimania2019 scholarship committee
- Organizational Strategy Liaison for GLAM Macedonia
e-mail: 777.zanagmail.com