101 Sentences With "fakirs" | Random Sentence Generator

Rushby's descriptions of the landscape of Ethiopia are rich, and he interviews a slew of characters, including goldsmiths, fakirs and travelers.

It was also practiced by the Haida, Kwakiutl and Tlingit, as well as the Fakirs and Sufis of the Middle East.

They denounced plutocrats and extolled bums, reviled lime-lighters and scorned the fakirs who smoodged for the support of the wage slaves.

Heuzé wrote two books that revealed the tricks of conjurors and fakirs, they were republished in 2005.Les Fakirs Indiens. Artefake. On 11 December 1928 Heuzé and a magician known as "Karma" took part in a contest with the Egyptian fakir Tahra Bey. At the Circus de Paris before a large audience, Bey inserted long needles through his cheeks and chest muscles.

Paul Heuzé (1878–1938) was a French journalist and skeptic. He was also an amateur magician who exposed the tricks of fakirs and psychics.

Final Séance: The Strange Friendship Between Houdini and Conan Doyle. Prometheus Books. p. 59. Baldwin exposed the tricks of fraudulent mediums and claimed to have learned the tricks of the fakirs of India.Siegel, Lee. (1991).

Hindus constitute about 79% of total population of the district and Muslims are about 20% of the total population. In Sitapur, Hindus and Muslims work together in the carpet industry. The district has a concentration of fakirs.

Sufism was adopted and then grew particularly in the frontier areas of Islamic states, where the asceticism of its fakirs (or dervishes) appealed to a population used to the monastic traditions of Buddhism, Hinduism or Christianity. Ascetic practices of Sufi fakirs have included celibacy, fasting and self-mortification. Sufi ascetics also participated in mobilizing Muslim warriors for holy wars, helping travelers, dispensing blessings through their perceived magical powers, and in helping settle disputes. Ritual ascetic practices, such as self-flagellation (Tatbir), have been practiced by Shia Muslims annually at the Mourning of Muharram.

Westerners viewed yoga with suspicion, grouping it with fakirs (pictured in 1907) and charlatanry. Yoga Body begins by describing traditional yoga in India, including hatha yoga. It then covers the negative image of fakirs and yogins in the European mind in the period up to the 19th century, leading to the asana-free yoga that Vivekananda adapted and presented to the West. Next it explores in detail the impact of the international physical culture movement on India in the early 20th century, at a time of rising Indian nationalism, in reaction to British colonialism.

Hamu Shiru, Hamoye Shero, (died 1932), Yezidi Tribal Shaikh, Sinjar Mountains, Iraq (formerly Ottoman Empire). Hamu Shiru was instrumental in transforming one of the Yezidi social classes, the Fakirs, into a tribal entity and establishing himself as shaikh.

The remains of a furnace are close by, where he made amber beads which he distributed to fakirs, etc. Shah Khaksar came from Bijapur to Roza in the time of Akbar, and his "tekkieh" and tomb are at Sulibhajan.

Anomalistic Psychology: A Study of Magical Thinking. Psychology Press. pp. 59–60. Heuzé also performed a buried alive stunt. He did this to demonstrate in opposition to fakirs such as Tahra Bey that there was nothing mysterious about the stunt.

By the 13th century, Christian Nubia began its decline. The authority of the monarchy was diminished by the church and nobility. Arab bedouin tribes began to infiltrate Nubia, causing further havoc. Fakirs (holy men) practicing Sufism introduced Islam into Nubia.

In 1766, the British troops were completely routed by the sanyasis and fakirs or the warrior monks at Dinhata, where the latter resorted guerrilla warfare. Bankim Chandra's Anandamath is based on the Famine and consequential Sannyasi Rebellion.Bangali Charitabhidhan Volume I. Sansad, p. 489.

L'année Psychologique 24: 664–672. Sisley Huddleston has noted that "Heuze was a sceptic who revealed the tricks of the mediums and of the fakirs who for some time made Paris their happy hunting-ground."Huddleston, Sisley. (1928). Paris Salons, Cafés, Studios.

With the installation of Turks in Tunisia, Turkish clothing is introduced. The bechmak (pashmak in Turkish) are then new models of slippers or boots worn by Turks. The yellow bechmak are worn by men, especially fakirs from the Hanafi rite. Women wear different colours.

Among Muslims, the leading Sufi orders of fakirs are the Shadhiliyyah, Chishtiyah, Qadiriyah, Naqshbandiyah, and Suhrawardiyah. The Cambridge English Dictionary defines faqir as "a member of an Islamic religious group, or a holy man". Winston Churchill is known to have referred to Mahatma Gandhi, as a "seditious fakir".

The Madaria do not shave their beard and moustaches on being initiated; and when any person has gained the object of his desires, he invites the fakirs of this order to perform a ceremony called dhammal. Those who allow their hair to grow are called malang, and adopt celibacy like their preceptor. About H. 1000 Shah Gul Husain, also called Shah Nur Ganj Lashkar, and Shah Daud Ganj Lashkar Maghrobi, two Madaria fakirs, came to Roza and Aurangabad respectively, to propagate the tenets of their order. Shah Nur Ganj's tomb is near the "Nakhar Khana" gate of Roza; and Sultan Saiad Shah Nur, one of his kaliphs, was buried near the Pangri gate.

The fakirs call upon Jinns on every Thursday as the place is believed to be haunted. People have noted to have been slapped by invisible forces and have heard various voices coming from adjoining graves. The Paranormal Society of India stated that their instruments picked up "certain vibrations" at the site.

The book is illustrated with numerous monochrome photographs of yoga pioneers, asanas, and historic images which set modern yoga in its context. There are images of Indian fakirs, Western contortionists, bodybuilders in the physical culture tradition, and pioneers of modern asana-based yoga such as Krishnamacharya and B. K. S. Iyengar.

"Badlaa" was inspired by stories of Indian fakirs as well as the idea of someone asking for money actually being "a bad guy." Gurdeep Roy, a noted stuntman better known as Deep Roy, was chosen to play the part of the antagonistic beggar. The episode's title means "vengeance" or "revenge" in Hindi.

Some thieves got hold of this pot and ate all the pieces. As they realised soul went to their stomach they also become realised souls and their third eye opened up, through which they could see the future. These thieves were called 'Mamooyoon Fakirs'. Many references are made to this by Dr.Gurbaxani in his poems.

Prior to the 1890s, Hamu Shiru continued to consolidate his position among the Jabal Sinjar Yezidi Fakirs. Prior to 1892, benefited from being relatively open to membership by any Yezidi believer. The highly-mobile order, which as the Arabic name implies, came to be organized along lines similar to Muslim Sufi mendicants.Fuccaro (1999), pp.

Christians and Hindus got along fairly peacefully. The Christian sanyasis of Andhra worked with the permission of the local authorities, which enabled them to spread the gospel with the greatest possible freedom. The relations between the French and the Nizam and his nawabs were on the whole cordial enough. The Muslim authorities tended to favour and protect the 'Roman Fakirs' and their disciples.

Through her encounters with the Bauls and Fakirs of Bengal, she found freedom in the philosophy and music they presented. She began performing with the band "Bangla" in 1998. Shayan Chowdhury Arnob, who is immensely popular for his solo career, was also another member of Bangla band. Anusheh and Arnob knew each other since childhood because their parents were family friends.

Madaria - One of the four Tafuria sects founded in Asia Minor by Badi ud din Rustami surnamed Zinda Shah Madar. The Madaria is in four subdivisions: Diwangan, Talban, Ashkan, and Khadman. Some of the fakirs are jugglers, or talk about bears, monkeys, etc. from place to place; while others go about playing on a fiddle and singing in praise of Shah Madar.

Sada Sohag owes its origin to Musa Sohag of Ahmedabad. The members dress in women's attire, and wear a "dupata" of deep red colour. About 50 years ago, Bahar' Ali Shah of Tonk sent two Sada Sohag fakirs, Golah Shah and Chamali Shah, to Aurangabad. They lived in Nawabpura, and erected a "tekkieh" to the right of the Jafar darwaza.

Zafar Khan was a son of Wajih-ul-Mulk. According to a legend, saint Bukhari promised Gujarat to Zafar Khan prophetically in return of food provided to Fakirs at his house. He gave him handful of dates and declared, "Thy seed like unto these in number shall rule over Gujarat". The number of seeds varied from eleven to thirteen according to various sources.

The three-day Urs pageant honouring Lateef Saheb Quadri Dargah is conducted per annum on a vibrant note with a grand inauguration ceremony presided over by Mutavalli of Dargah shareef Syed Basharath ulla quadri and Brothers and individual of public importance and plenty of alternative devotees and ‘fakirs' be a part of the procession unionised at that point. Affirming the non secular tolerance and amity among varied sections, individuals from alternative religions additionally be a part of the procession, like Hanuman devotees dressed up with saffron robes participate within the procession that go through the streets of Nalgonda city before reaching the Dargah. Within the same procession, Fakirs with needles perforate in several components of the body, that embody tongue, throat, cheeks, eyelids, chest, etc that could be a spectacular incident here. A ‘jatara’ follows the Urs.

Bhavai Veshas portray people from all classes of society. The barbers and knife-sharpeners, robbers, bangle sellers and social and economic thieves, banjaras, odas, darjis, fakirs and sadhus. There is a Vesha depicting the story of an unsuccessful love affair of a Bania woman and a Muslim Thanedar. At the end of the play Jasma Odan, a Muslim fakir appears to whom people request to revive Jasma.

Oriental Hypnosis is an old Indian method of healing practiced by Sadhus, Fakirs, Yogis and sannyasis (Sannyasa). These people indulge in self-induced hypnosis or trance-states by practicing rhythmic breathing exercise method like pranayama and meditation etc. For hetero hypnosis they used threatening stare and suggestive techniques like loud command “sleep” etc. to bring out the subjects imagination generated from within the mind.

In 1158 AH Bahár Sháh and other Sindhi warriors and even Sufi Fakirs had been deputed by Mían Noor Mohammad Kalhoro in order to maintain peace in the region but after another Hindu rebellion, the Hindus were completely overpowered and disarmed. Sultán Samtiah the commander martyred in the conflict was buried on the Maklí Hills and his place given to his son Masú Fakír.

In English, faqir or fakir originally meant a mendicant dervish. In mystical usage, the word fakir refers to man's spiritual need for God, who alone is self-sufficient. Although of Muslim origin, the term has come to be applied in India to Hindus as well, largely replacing gosvamin, sadhu, bhikku, and other designations. Fakirs are generally regarded as holy men who are possessed of miraculous powers.

Thereafter Malaudh remained under the Malaudh Sardars who held over 85 villages to the south of Ludhiana.Gazetteer of the Ludhiana District (1888–89) pp. 106–108 Sardar Dalel Singh son of Man Singh was a religious minded ascetic, he employed as his officials Fakirs & Mahants and outlawed hunting on his estates. In 1806, Maharaja Ranjit Singh, passing through the country, summoned Sardar Dalel Singh.

Nearly all of the tracks in the Pebbles Box are included in the Trash Box, with only two exceptions: On Disc Two of the Trash Box, the second recording by The Inmates is "Fakirs and Thieves" rather than "I Can Make it without You"; and on Disc Five, the song by the Bitter End is "Find Someone to Love" instead of "If You Want Somebody".

One of the integral parts of Izhevsk cultural life is the State Circus of the Udmurt Republic. Residents of Izhevsk have liked circus throughout the history of the city. In olden days the settlement was visited by vagrant performers — skomorokhs with mountain bears, strongmen and fakirs. Since the turn of the 19th century, shows took places in booths — temporary structures with benches for the rich and standing room for the poor.

The Soomra Dynasty (1026 to 1351 CE) was a period of renaissance of the Sindh language in literature. Religious verse also took life in this period; Pir Sadaruddin was a pioneer of verse who invented Ginan as a new genre in Sindhi literature. The Sama period is known as the golden age of Sindhi verse. Qazi Kadan, Shaikh Hamad, Ishaq Aahangar and Mamooi Fakirs were the leading poets of this period.

Houdini would escape after being strapped in a straitjacket, sealed in a casket, and then buried in a large tank filled with sand. While posters advertising the escape exist (playing off the Bey challenge by boasting "Egyptian Fakirs Outdone!"), it is unclear whether Houdini ever performed buried alive on stage. The stunt was to be the feature escape of his 1927 season, but Houdini died on October 31, 1926.

The Fourth WayThe Gurdjieff Foundation New York: People learning to understand and practice the teachings of G. I. Gurdjieff. is an approach to self- development developed by George Gurdjieff over years of travel in the East (c. 1890 – 1912). It combines and harmonizes what he saw as three established traditional "ways" or "schools": those of the emotions, the body, and the mind, or of monks, fakirs, and yogis, respectively.

After Ouspensky's death, his students published a book entitled The Fourth Way based on his lectures. According to this system, the three traditional schools, or ways, "are permanent forms which have survived throughout history mostly unchanged, and are based on religion. Where schools of yogis, monks or fakirs exist, they are barely distinguishable from religious schools. The fourth way differs in that "it is not a permanent way.

A folk musician playing Dotara The dotara (or dotar) (, , literally, 'Of or having two wires') is a two, four, or sometimes five-stringed musical instrument, originating from eastern South Asia. It is commonly used in Bangladesh and the Indian states of Assam, West Bengal and Bihar, and is first mentioned in a 14th-century Saptakanda Ramayana. Later, it was adopted by the ascetic cults of Bauls and Fakirs.

Dargah of Baba Hyder Wali is revered as Saani chowk for Karnataka and Andhra Pradesh regions by fakirs and the abode of Baba Fakhruddin is Sadar Chowk for these regions. His mausoleum is visited by people of all faith and religion. Urs of Baba Hyder-e- Safdar is celebrated every year on 11th of Rajab (according to Lunar calendar) which is attended with many people from various parts of India.

The streets were crowded all day long. Every conceivable > kind of fakir bartered his wares. Dime museums flourished on every > street.... Vast stucco hotels stood on Fourteenth Street.... I spent a great > deal of time on the streets looking at the strange crowds -- American > Indians, Circassians, Hindus, Japanese, and people from every corner of the > globe -- who had come as professional midway entertainers or fakirs. December 26, 1895, was Negro Day at the Expo.

He asserts that he has encounters with dervishes, fakirs and descendants of the extinct Essenes, whose teaching had been, he said, conserved at a monastery in Sarmoung. The book also has an overarching quest narrative involving a map of "pre-sand Egypt" and culminating in an encounter with the "Sarmoung Brotherhood".Mark Sedgwick, "European Neo-Sufi Movements in the Inter-war Period" in Islam in Inter-War Europe, ed. by Natalie Clayer and Eric Germain.

In Turkey, Iran and formerly Ottoman areas like Albania and Bosnia and Herzegovina, they are locally referred to as tekije (; also transliterated as tekke, tekyeh, teqe or takiyah). In South Asia, the words khanqah and dargah are used interchangeably for Sufi shrines. In addition, there are lodges in Central and South Asia often referred to as Qalander Khane that serve as rest houses for the unaffiliated malang, dervishes and fakirs. Tohidkhaneh, a medieval khanqah in Isfahan, Iran.

He went after prophets and preachers to learn the correct path to salvation. He had asked orange-robed sanyasins, the black robed bearded fakirs and the Gospel- preaching Christian missionaries to show him the correct way for God realization. However, he soon realized that many people were pretending to be saints for the sake of earning money. He conversed regarding hatha yoga as the only way to attain spiritual enlightenment, and subsequently, lost hope in spirituality.

Shah sponsored several construction projects, including a trunk road and raised embankments, along with mosques and tombs. Ibn Batuta, after visiting his capital in 1346, described Shah as "a distinguished sovereign who loved strangers, particularly the fakirs and sufis." The Iqlim (administrative division) of Mubarakabad is said to have been named after him. Ikhtiyaruddin Ghazi Shah, who according to historian Jadunath Sarkar was most probably Fakhruddin's son, succeeded him and ruled the independent Sultanate from Sonargaon till 1352.

Rather, he was a > dogmatic idealist, devoted brain and soul to a cause, a zealot who could not > tolerate heresy or backsliding, a doctrinaire who would make no compromise > with principles. For this strong-willed man, this late nineteenth-century > Grand Inquisitioner of American socialism, there was no middle ground. You > were either a disciplined and undeviating Marxist or no socialist at all. > You were either with the mischief-making, scatterbrained reformers and > 'labor fakirs' or you were against them.

Tilla is an eastward continuation of the Salt Range in Jhelum District, Punjab, Pakistan, 3,242 feet above the sea. From the Bunha torrent the range rises rapidly to the culminating peak of Tilla Jogian and thence sinks as rapidly, but a series of low parallel ridges runs out across the valley of the Kahan. During British Rule, the hill was sometimes used as a summer resort by officers of Jhelum District. A famous monastery of Jogi fakirs is situated here.

He had a scholarly command over the languages. Fred loved the people and culture of India, and was actively involved in photography of Indian landscapes, buildings, common Indians, etc. Some of his pictures depict day-to-day life in British India, such as men working the land, women winnowing grains, wild haired fakirs, a child chained to a stone, mother bathing infants, goat about to be slaughtered, etc. It was as though he could not just get enough of India.

Shah Chan Charagh lived during the 18th century. His ancestors came from the city of Mashhad in Iran and settled in the town of Chakwal, part of the then British India. They were holy men venerated by the general folk as Fakirs by virtue; a concept of pious poverty as called Tawwakal practised by the mystics following a spiritual discipline called Tariqa. This is a spiritual path that links them as progeny to Ali from whom the spiritual path takes its route.

According to Margaret Chatterjee, Mahatma Gandhi was influenced by Sufi Islam. She states that Gandhi was acquainted with the Sufi Chishti Order, whose Khanqah gatherings he attended, and was influenced by Sufi values such as humility, selfless devotion, identification with the poor, belief in human brotherhood, the oneness of God, and the concept of Fana. David Hardiman notes that Gandhi's garb was similar that of Sufi pirs and fakirs, which was also noted by Winston Churchill when he compared Gandhi to a fakir.

Shantidas complained to Aurangzeb's father Emperor Shah Jahan. In 1648, the Emperor issued a firman declaring that the building should be handed over to Shantidas, and a wall should be raised between the mihrabs (niches in the mosque walls) and the rest of the original temple building. It also declared that the Muslim fakirs housed in the mosque premises should be removed, and the materials carried away from the temple should be restored. After becoming the emperor, Aurangzeb acknowledged the influence of Shantidas in the merchant community.

The Hatha Yoga ideas that developed in the Nath tradition influenced and were adopted by Advaita Vedanta, though some esoteric practices such as kechari-mudra were omitted. Their yoga ideas were also influential on Vaishnavism traditions such as the Ramanandis, as well as Sufi fakirs in the Indian subcontinent. The Naths recruited devotees into their fold irrespective of their religion or caste, converting Muslim yogins to their fold. The Nath tradition was also influenced by Bhakti movement saints such as Kabir, Namdev and Jnanadeva.

His fakirs inhabited the village of Fukrabad, a mile from 'Ambad; and a hill close by, on which he was fond of spending his time in meditation and prayer is called "Fukrabad-ka- pahar." The tombs of his mother and wife are also at Fukrabad, and are called respectively "Pirani Man" and "Bua Man." Offerings of sugar-candy and dates are made to the former. The Biabanis have a tradition that Ziauddin was on one occasion seen by a woman in a convulsive state of religious ecstasy.

As a police officer he specialized in examining document fraud in illegal immigration networks in France. After the success of his first novel, he quit this police job in December 2014 to work on writing further novels. In 2008, Puertolas created a series of videos "debunking magicians, illusionists and fakirs", posted to various online websites, including YouTube, Dailymotion and others. One of the many illusionists whose tricks were "debunked", stage magician David Copperfield, disliked these videos and caused Puertolas' YouTube account to be closed.

Piercing the tongue has a long history in religious and performance practices. Mesoamericans such as the Aztecs practiced this as well as other perforations as a part of offerings to their deities. Asian Spirit Mediums of the Far East practiced tongue piercing as an offering and proof of trance state.Elkin, A., "Aboriginal Men of High Degree: Initiation and Sorcery in the World's Oldest Tradition" From the turn of the 20th century, Western carnies borrowed many of their sideshow tricks from fakirs bringing to American and European audiences their first glimpses of tongue piercing.

They interacted and cooperated with fakirs of Sufi Muslims.David Gordon White (2011), Sinister Yogis, University of Chicago Press, , pp. 198-207 The yogis feature prominently in Delhi Sultanate and Mughal Empire period official documents, states David White, both in terms of impressing the ruling elite in the Muslim administration and awards of receiving land grants in some cases such as by Akbar, as well as those yogis who targeted the elite merchants and disrupted the business of administrative Islamic elites in urban areas.William Pinch (2012), Warrior Ascetics and Indian Empires, Cambridge University Press, , pp.

Soon after he graduated the French government sent him to Germany to investigate "the organization of laboratories for medical research." Gibier received a gold medal for his investigations into an outbreak of cholera in Spain, and was made a Chevalier of the Legion of Honour for his work on cholera in the south of France. In Paris Gibier formed a circle of people interested in Spiritualism, which included Caroline de Barrau. In 1887 Gibier published Le spiritisme (fakirisme occidental), a critical and experimental study that included discussion of mediums, North American Indians and Hindu Fakirs.

Tomb of Lalon In 1963, a mausoleum and research centre were built at the site of his shrine in Kushtia, Bangladesh. Thousands of people come to the shrine (known in Bengali as an Akhra) twice a year, at Dol Purnima in the month of Falgun (February to March) and in October, on the occasion of the anniversary of his death. During these three-day song melas, people, particularly Muslim fakirs and Bauls pay tribute. Among the modern singers of Baul music Farida Parveen and Anusheh Anadil are internationally known for singing Lalon songs.

Qadiriyyah originated about H. 561, with Saiad 'Abdul Kadar Gilani whose shrine is at Baghdad, and is the chief order of fakirs in the district. Shah Nasir ud din or Shah Nasir Alla Kadar was instructed by Said ud din of Delhi to accompany Burhan ud din to the Dakhan on a religious mission. The party arrived at Pirbohra, a village 24 miles north of Aurangabad, where the members separated. Shah Nasiru-d din Shah Nasir erected the earliest mosque in Jalna on the site "tekri" or mound not far from the "ashaba", .

Tabkati - The fakirs of this order beg from door to door and many of them are athletes. The athletic arts and the "talims" of Aurangabad owe their origin to Pir Murshad Chatan Shah who came from Upper India in the 17th century of the Christian era. Fata Shah was an athlete of Aurangzeb's time, and won a wrestling match at Mujunburj, one of the bastions near the Delhi gate, against "Makhna pahalwan", an Ahir athlete. He was buried in the "Fata Shah-ki-talim" to the left of the road loading into the Paitan gate.

Lal Shahbaz's annual Urs (death anniversary), held on the 18 Sha'aban – the eighth month of the Muslim lunar calendar, brings more than two million pilgrims from all over Pakistan and abroad. On each morning of the three-day feast, the narrow lanes of Sehwan are packed with pilgrims, fakirs and devotees making their way to the shrine to commune with the saint, offer tributes and ask for their wishes. (Sao Sumar) singing from 6am till 8am the next day. They invite bands of folk-singers (mandali) from different regions each year.

Inspired by the British Orientalist and Sanskrit scholar Sir William Jones who had founded the Asiatic Society, he devised in 1794 the scheme to create a series of etchings that depict the everyday life of the inhabitants of the subcontinent. Ramsinga He published his first collection of about 250 etchings under the title A Collection of Two Hundred and Fifty Coloured Etchings: Descriptive of the Manners, Customs and Dresses of the Hindoos in Calcutta in 1796. More etchings followed in 1799. His etchings covered the castes and their professions, costumes, means of transportation, modes of smoking, fakirs, musical instruments, and festivals.

After four years of privately denouncing the popular nature writers in letters and conversation, Roosevelt decided to weigh in publicly; while alerting Burroughs that he had finally broken his silence, he wrote: "I know that as President I ought not to do this".Lutts, p. 102 He had given an interview to journalist Edward B. Clark, who quoted Roosevelt in the article "Roosevelt on the Nature Fakirs" in the June 1907 issue of Everybody's Magazine. Roosevelt not only spoke out against Long, but other authors like Jack London and Roberts, who wrote what he called "'unnatural' history".

Philippa is described as the more intellectual one; this was seen with her quick skill of telling lies to Miss Pickings, allowing herself to successfully remove Gordon Warthoff's pimples, and is an expert Djinnverso player. In "The Blue Djinn of Babylon", she is kidnapped by her maternal grandmother Ayesha, the Blue Djinn of Babylon. It is revealed Philippa was used as a key to get Layla Gaunt to usurp the role as Blue Djinn. Her focus word is FABULONGOSHOOMARVELISHLYWONDERPIPICAL, and changes it later in "The Five Fakirs of Faizabad" to "DIDDLEEYEJOEFROMMEJICOFELLOFFHISHORSEATARODEOHANDSUPSTICKEMUPDROPTHENGUNSANDPICKEMUPDIDDLEEYEJOEFROMMEJICO", the longest one in the series.

However, some modern historians argue that the movement never gained popular support. But according to other historians, the organization of the rebellion was mostly led unitedly by the Muslim Fakirs and Hindu Sannyasis, prominent among them being Majnu Shah, Bhavani Pathak, Musa Shah, Ganesh Giri, Cherag Ali and Devi Chaudhurani. Bhavani Pathak, an inhabitant of Rangpur, had been on very friendly terms with Majnu Shah and operated between Mymensingh and Bogra districts. Pathak, along with his peasant followers, often carried out insurrections from inside the deep forests and used to plunder the boats of English merchants.

The new name includes not only supernatural phenomena, but also pseudoscientific ideas and claims regarding treatments whose efficacy is not scientifically proven, conspiracy theories, urban legends and historical falsifications. A short list of CICAP investigations during its history includes verifying astrological predictions, powers of magicians, dowsers, healers and fakirs, UFOs, the blood of St.Januarius and contacts with the afterlife. CICAP also deals with verifying astrological predictions. In fact, every December, it collects a sample of astrological predictions made by astrologers and clairvoyants during the year and publishes a year-end report on the outcomes of the predictions.

According to the ASI, the name probably comes from a two-and-a-half- day-long fair that used to be held at the site. Indian academic Har Bilas Sarda points out that the name "Adhai-Din-ka-Jhonpra" is not mentioned in any historical source. Before the 18th century, the mosque was simply known as a "Masjid" ("mosque"), since it had been the only mosque in Ajmer for centuries. It came to be known as a jhonpra ("shed" or "hut") when fakirs started gathering here to celebrate urs (death anniversary fair) of their leader Panjaba Shah.

Sanal Edamaruku speaking at The Amaz!ng Meeting (TAM) 2013 on the topic "Indian Gurus: From Flying Fakirs and Starving Saints" Edamaruku has been critical of India's blasphemy laws, describing them as "relics of colonial legislation" which have been abused to "hound and silence" intellectuals and artists who question religious beliefs. He considers it dangerous that any person may register a complaint of blasphemy against another, leading to an arrest and prolonged imprisonment until the suspect is acquitted by a court of law. Edamaruku argues that the real danger here is less the verdict and more the pre-trial "punishment".

Due to his status as a pariah, Arnold lives alone, save for several cats. Deena Terrell - Daughter or daughter-in-law of Slapjack, and mother of Leona Terrell. Deena is a Christian Fundamentalist who is known for her abrasive personality. Kevin Trueblood - Former member of the Liberty Squad, under the Maxi name of Maximum Man (possibly the origin of the term.) An homage to Captain Marvel, Kyle was a timid accountant until he spoke a secret word which granted him the power of "Indian Fakirs", transforming him into a Maxi with enhanced strength, invulnerability and the power of flight.

However, he courteously gave up the mosque, and retired to Sultanganj; and Baba Shah Mosafar cleared the place of the bhang drinking vessels. As he belonged to fakirs who are travellers and pilgrims living within the law. Shah Mosafar settled down to a monastic life, and was visited by various prominent persons, who reconstructed his humble dwelling with more substantial materials, and added a madrissa, a travellers, bungalow, and a system of water-supply with cisterns and fountains. Among those who called on him were Haji Jamil Beg Khan, Muhammad Tahir of Persia, haji Manzur, a eunuch of the royal harem.

Zabarak Ali Shah, another kaliph, was taken by Nizam 'Ali Khan to Hyderabad, but he subsequently returned to Roza where he died, and was buried near the Chauk. Shah Daud Ganj Lashkar Maghrobi introduced the suborder Diwangdn into Aurangabad. His tomb stands near the "tekkieh" called "Til-ki-Mundi." There are "astanas" and "tekkiehs" at Sangwi, Salaikaon, Dhamori, Borgaon, and Lasur in the Gangapur taluk; at Kandalla in the Baijapur taluk; and at Roza, inhabited by one or more fakirs of the Khadman subdivision; while Salal Ghogargaon and other villages contain "tekkiehs" of the Diwangdn subdivision.

On behalf of the Ahom royal Kandarpeswar Singha, he petitioned the British administrators for restoration of the Ahom rule on 6 May 1857. When the Indian sepoys started an uprising against the British on 10 May, Maniram saw it as an opportunity to restore the Ahom rule. With help from messengers disguised as fakirs, he sent coded letters to Piyali Baruah, who had been acting as the chief advisor of Kandarpeswar in his absence. In these letters, he urged Kandarpeswar Singha to launch a rebellion against the British, with help from the sepoys at Dibrugarh and Golaghat.

Nearly all of the tracks in the Pebbles Box are included on the corresponding disc in the Trash Box, with the bonus selections at the end of each disc. However, there are a few exceptions. On Disc Two, the second recording by the Inmates is "Fakirs and Thieves" rather than "I Can Make it Without You"; both songs are not otherwise available on Pebbles albums. The recordings by GONN and the Dearly Beloved are in reverse order on Disc Three in the Trash Box, as is also true of the songs by the Bethlehem Exit and Edgin Inds on Disc Four.

During his second udasi (missionary tour) of south India between 1510-1514 A.D., Guru Nanak after sojourning through Nagpur and Khandwa visited the ancient Hindu temple of Omkareshwar on the Narmada and reached Nanded (where 200 years later Guru Gobind Singh spent his last days). From Nanded he proceeded towards Hyderabad and Golconda where he met Muslim saints and then arrived at Bidar to meet Pir Jalaluddin and Yakoob Ali. According to the Janamsakhis, the Guru accompanied by his companion Mardana stayed in the outskirts of the Bidar. Nearby were the huts of Muslim fakirs, who took keen interest in the sermons and teachings of the great guru.

By day he associated with > no one, by night he was afraid of nobody. His presence attracted the curiosity of the villagers and the religiously- inclined, such as Mahalsapati, Appa Jogle and Kashinatha, regularly visited him, while others such as the village children considered him mad and threw stones at him. After some time he left the village and it is unknown where he stayed at that time or what happened to him. However, there are some indications that he met with many saints and fakirs and worked as a weaver; he claimed to have fought with the army of Rani Lakshmibai of Jhansi during the Indian Rebellion of 1857.

When the Company's forces tried to prevent the sannyasis and fakirs from entering the province or from collecting their money in the last three decades of the 18th century, fierce clashes often ensued, with the Company's forces not always victorious. Most of the clashes were recorded in the years following the famine but they continued, albeit with a lesser frequency, up until 1802. The reason that even with superior training and forces, the Company was not able to suppress sporadic clashes with migrating ascetics was that the control of the Company's forces in the far-removed hilly and jungle covered districts like Birbhum and Midnapore on local events was weak.

"Mokhada and a few other unknown men are trying to unite the extremists and the nationalists into one common bond of partisanship," wrote Denham. "A plan is also under consideration to get the Mussalmans of Turkey and Persia to prejudice the illiterate Muhammadan mass of this country against the English and to send two or three clever English- educated Bengalis to Kabul in the guise of Mussalman fakirs after making them versed in the Koran, and also to bring up after some time Arabindo Ghose (or Sri Aurobindo) either to Benares or to some other place for a secret consultation between him and Suranath.".Terrorism, Vol. V, p.152.

Baba Shah Mosafar travelled over Bengal and Orissa, and arrived at Aurangabad by way of Ginj and Hyderabad. He resided in the tekkieh (convent) of Shah Enalit in Katabpura; but resumed his travels again, and after proceeding as far as Mecca, returned once more to Aurangabad. Shah Mosafar was not welcomed this time by Shah Enait, and moved to the Mahmud darwaza, where Sherin Ali Shah, an Azad or free dervish was living. The Azad was well versed in theological literature, but had a regular tavern for his dwelling place as he belonged to the Be-shara class of fakirs, who are hermits and live without the law.

In musical terms, kafi refers to the genre of Punjabi and Sindhi classical music which utilizes the verses of kafi poets such as Bulleh Shah and Shah Hussain. Kafi music is devotional music, normally associated with the Sufi orders or Tariqah of Islam in South Asia, and was sung by dervishes or fakirs (Islamic mendicants), solo or in groups, as an offering to their murshid, spiritual guide. It is characterized by a devotional intensity in its delivery, and as such overlaps considerably with the Qawwali genre. Just like Qawwali, its performances often took place at the dargahs (mausoleums) of various Sufi saints in the region.

The company attracted investors, mainly from Norway and incorporated in the US in 1994 and is now based in the United States with their European headquarters located in the Netherlands. The name "Scala" was given by Bøhmer and designer Bjørn Rybakken and represents the scales in colors, tones and the opera in Milano. The name inspired a live actor animation made by Bøhmer and Rybakken using an Amiga, a video camera and a frame-by-frame video digitizer. The animation, named "Lo scalatore" (Italian for 'The Climber'), featured a magic trick of Indian fakirs of a man climbing a ladder and disappearing in the air.

Sidhu (Akshay Kumar) is a lowly vegetable cutter at a roadside food stall in the Chandni Chowk section of Delhi, who consults astrologers, tarot card readers, and fake fakirs despite his foster father Dada's (Mithun Chakraborty) exhortations. When two strangers from China claim him as a reincarnation of war hero 'Liu Shen' and take him to China, Sidhu, encouraged by trickster Chopstick (Ranvir Shorey), believes he will be feted as a hero, unaware of his own recruitment to assassinate the smuggler Hojo (Gordon Liu). Sidhu travels to China with Chopstick. Along the way, he meets Sakhi (Deepika Padukone), the Indian-Chinese spokesmodel known as Ms. Tele Shoppers Media, or Ms. TSM, who also appears in China.

As she visited various theatrical managers in New York City, she regularly encountered rejection despite her official letter (written in English) from the NCT. In one office she was told, "Oh, Mr. Belasco is flooded with crazy communications from freaks and fakirs and cranks ..." After being well-coached in English and the conventions of American show business, she had a long career on the Broadway stage and in theatrical touring companies, from 1909 through 1927; thereafter she was seen in character roles in motion pictures. Boros' Broadway acting credits included Chicago (1926), The Kreutzer Sonata (1924), Rachel (1913), and The Wife Decides (1911). She also translated the Broadway play Seven Sisters (1911).

According to the French traveller Jean de Thévenot (1666), Aurangzeb caused a cow to be killed in the temple premises, destroyed the noses of all idols in the temple, and then converted the place into a mosque called Quvval-ul-Islam ("the Might of Islam"). Shantidas complained to Aurangzeb's father Emperor Shah Jahan. In 1648, the Emperor issued a firman (order) declaring that the building should be handed over to Shantidas, and a wall should be raised between the mihrabs (niches in the mosque walls) and the rest of the original temple building. It also declared that the Muslim fakirs housed in the mosque premises should be removed, and the materials carried away from the temple should be restored.

He helped to link yoga in the mind of the British public with magic, yogis with fakirs, and tantra with "Western esoteric sexual practices". In the 1930s, the yoga scholar Mark Singleton notes that Health and Strength magazine ran two kinds of article relating to yoga. The first spoke of "yoga" but without mentioning asanas; the second, which it did not call "yoga", for women, including postures such as those now called Trikonasana, Paschimottanasana, and Salabhasana. In July 1935, the magazine featured Adonia Wallace demonstrating the "Exercises Which Gave Me Fame" as "The Girl with the Perfect Figure", with the poses now called Rajakapotasana, Urdhva Dhanurasana, Natarajasana, and Eka Pada Viparita Dandasana.

Shantidas likely complained to Aurangzeb's father emperor Shah Jahan. Few years later, in 1648, Shah Jahan issued a firman declaring that a wall be constructed between the mihrabs to separate the Muslim area and Jain area, and Jain part be handed back to Shantidas so that Jains can worship in that part. The firman also declared that the Muslim fakirs housed in the building be removed, and the materials carried away from the temple should be restored. However, Shantidas and the Jain community removed the principal images from the desecrated building and installed them in other Jain temples, did not attempt to restore it and the temple disappeared for all practical purposes.

The party saw the path to socialist revolution blocked by a conservative bureaucracy at the top of the established trade union movement, committed to a "pure and simple" policy of increasing wages and improving conditions in the shop rather than fighting for socialist organization of industry as a whole. Instead, the party sought to establish a network of explicitly socialist unions which would do battle with the so-called "labour fakirs" of the existing union movement. The organization never had sufficient numbers to carry its professed desires into action, however. The Socialist Labour Party remained headquartered in Scotland, the location of an overwhelming percentage of its members, although it did establish some individual members and small section in Northern England, especially Yorkshire.

However, since the East India Company had received the Diwani or right to collect the tax, many of the tax demands increased and the local landlords and headmen were unable to pay both the ascetics and the English. Crop failures, and famine, which killed ten million people or an estimated one-third of the population of Bengal compounded the problems since much of the arable land lay fallow. Majnu Shah, the leader of a large group of fakirs who were traveling through Bengal, claimed in 1772 that 150 of them had been killed without cause in the previous year. Such repression was one of the reasons that caused distress leading to violence, especially in Natore in Rangpur, now in modern Bangladesh.

The report the Commission produced was at least 3,281 pages long, with testimony from almost 1,200 "doctors, coolies, yogis, fakirs, heads of lunatic asylums, bhang peasants, tax gatherers, smugglers, army officers, hemp dealers, ganja palace operators and the clergy."Psychedelics encyclopedia By Peter G. Stafford, Jeremy Bigwood, Ronin Publishing, 1992 A sociological analysis of the report reveals that the commission's visits to asylums all over India helped to undermine the then prevailing belief that consumption of ganja causes insanity. The President of the commission was Mr. W. Mackworth Young, and other members include H.T. Ommanney, A. H. L. Fraser, Surgeon-Major C.J.H. Warden, Raja Soshi Sikhareshwar Roy, Kanwar Harnam Singh, and Lala Nihal Chand. Serving as secretary was Mr. H.J. McIntosh.

Regarding "excessive" use of the drug, the Commission concluded that it "may certainly be accepted as very injurious, though it must be admitted that in many excessive consumers the injury is not clearly marked". The report the Commission produced was at least 3,281 pages long, with testimony from almost 1,200 "doctors, coolies, yogis, fakirs, heads of lunatic asylums, bhang peasants, tax gatherers, smugglers, army officers, hemp dealers, ganja palace operators and the clergy."Psychedelics encyclopedia By Peter G. Stafford, Jeremy Bigwood, Ronin Publishing, 1992 Cannabis and its derivatives (marijuana, hashish/charas and bhang) were legally sold in India until 1985, and their recreational use was commonplace. Consumption of cannabis was not seen as socially deviant behaviour, and was viewed as being similar to the consumption of alcohol.

In this connection during the period of the [British] mandate Hamu Shiru consistently claimed to be a Dinadi chief. The personal prestige of the first nucleus of Fakirs who gathered around Hamu Shiru was undoubtedly strengthened by a careful policy of matrimonial alliances which represented one of the kernels of Hamu’s policy on the mountain at least since the early 1900s. Marriages were arranged between Hamu’s followers and members of other Sinjari groups. Membership in the tribe was also extended to those Yazidis who did not belong to the Faqir class by birth, so that the size of the group increased dramatically in a couple of decades. By 1932 the Fuqara’ tribe in Sinjar consisted of 240 families divided into six factions.

The duration of each event lasts between nine and twelve months in each town. It receives thousands of spectators and proposes shows of acrobats, jugglers, tightrope walkers, fakirs, clowns musicians, animal tamers magicians, contemporary dancers, opera, the magic of the light, winging, circus parades, mimes, from cosmic spectacle to informatics, science and physic of the circus. Bringing more than thousand artists from Switzerland and the whole world, with almost as much means of expression, it encompasses a town in the beauty of discovery for a whole year. The main task of « World Circus » is to open a new way in the creative art and urbanism. This event offers, among others, a wider interest for the public’s curiosity for the contemporary creation and new technologies.

Observing of namaz and offering the sacrifices were forbidden. Major Powlett states that he gave fakirs the option of their noses cut off or of performing miracles and that on one occasion, he sent a pot full of noses and ears to his old vakeel at Loharu. It is said that the British forces invaded the State on a request from the emperor at Delhi and when the forces reached Bahadurpur, the country was saved from destruction by offering several lakhs of rupees by Nawab Ahmad Baksh Khan. Others contend that the forces were sent not on the request from the emperor to retaliate the harm done to the Muslims at Alwar but because the Rao committed a breach of the treaty with the British by acquiring Dubbi and Sikrai.

Other popular names for them was Sannyasis, Yogis, Nagas (followers of Shiva), Bairagis (followers of Vishnu) and Gosains from 1500 to 1800 AD; in some cases, these Hindu monks cooperated with Muslim fakirs who were Sufi and also persecuted. Warrior monks continued their rebellion through the Mughal Empire, and became a political force during the early years of British Raj. In some cases, these regiments of soldier monks shifted from guerrilla campaigns to war alliances, and these Hindu warrior monks played a key role in helping British establish themselves in India.P van der Veer (2007), Book Review, The American Historical Review, 112(1): 177-178, The significance of warrior ascetics rapidly declined with the consolidation of British Raj in late 19th century, and with the rise in non-violence movement by Mahatma Gandhi.

In his years of scholarship, both in the governmental school and his religious studies, Ali came to find that Islam's sources of theology (the Koran and the Hadith) appeared to be in contradiction to what his studies in physical science had proven to be true. Yet in spite of this, he fortified himself in his faith by making the assertion (similar to that of Tertullian centuries prior), “What has reason to do with revelation?” However, as he continued his scholarly pursuits, his findings remained true. While being Deputy Inspector of Schools, Ali came across a group of Sufi philosophers and fakirs whose practices of austerity and self-mortification enticed him greatly, and, in an attempt to fill his feelings of spiritual emptiness, he took up their disciplinary practices.

Some suggest that the name may originate from the custom of local people to build long walls or Kanths around their habitation in order to keep off wild beasts like buffaloes, tigers and rhinoceroses that were found in abundance then and these Kanths gave the place its name. Yet, some people, conversant with the local history, give another explanation. They say on the sand dunes lived Saints and Fakirs or witch doctors to whom afflicted people often came for cure and who asked them affectionately in somewhat Hindi, "Kanha thee?" meaning to say, "where are you from?" Gradually the cure-seeking people coming from distant places came to identify this unnamed place by those two words "Kanha thee", and in course of time the words merged into one to give the virgin or Ahalya land a name.

Headbanging has been common in Islamic devotional Sufi music traditions dating back centuries, such as the Indian subcontinent's 600-year- old Qawwali tradition, and among dervishes in Iran's Kurdistan Province. Qawwali performances, particularly at Sufi shrines in the Indian subcontinent, usually in honour of Allah, Islamic prophets, or Sufi saints, often have performers and spectators induced into a trance-like state and headbanging in a manner similar to metal and rock concerts. A popular song often performed by Sufis and fakirs in the Indian subcontinent is the 600-year-old "Dama Dam Mast Qalandar" (in honour of 13th-century Sufi saint Lal Shahbaz Qalandar), which often has performers and spectators rapidly headbanging to the beats of naukat drum sounds. The most well-known Qawwali performer in modern times is late Pakistani singer Nusrat Fateh Ali Khan, whose performances often induced trance-like headbanging experiences in the late 20th century.

Many others called to see him, including Jan Alla, Bab Alla, Raja Bagh Sawar, and Nirgun received them, seated on a stone which is still pointed out. He also paid return visits, and took with him a starling (maina), which was always his companion and was able to talk. There is a story current, that Nirgun was murdered by the patels of Nidhara and Tandulwara, for the sake of this maina, which Jan Alla coveted It is said that three days after Nirgun's death, Jan Alla gave a great feast to all the dervishes, on which occasion, the, maina pointed out the corpse of Nirgun, and denouncing Jan Alla as his murderer, fell down dead upon its master. From that day, Jan Alla was stigmatised as "Jan Alla maina mar", and the fakirs of the Nakshbandi, Kadaria, Madaria, Rafai, Sada Sohag, and Jalali orders, and the numerous sects to which these gave rise, consider the khadims of Kadrabad out of caste and will not eat with them.

In his career Houser has traveled extensively through Europe, Morocco, Mexico, Ecuador and the United States. Dedicating most of his adult life to interpreting the human condition through direct experience, he has lived and worked for extended periods among such diverse groups as the mountain people of Appalachia, the Gullah Blacks of South Carolina, The street fakirs (faquiri) of Rome, Italy, hippies of San Francisco's Haight-Ashbury (1960's), Mexican and Black migrant laborers, American gypsies and Native Americans including Taos Pueblo, the Tonto Apache, the Eastern Band of Cherokee, and the Yaqui and Tohono O'odham (Papago) tribes of Arizona. In Mexico the artist lived and worked among the Seri Indians on the coast of Sonora, Mexico, the Tarahumara Indians of the Copper Canyon, Chihuahua, Mexico, the Lacandón Indians (Chiapas, Mexico), and the Aschuar Indians (Jívaro) of the Upper Amazon in Ecuador. In 1988, he conceived and proposed the XII Travelers Memorial of the Southwest (a sculpture walk through history) for the city of El Paso.

The Industrial Union News also criticized the Canadian OBU for not providing for elections of officials by the entire membership. The OBU was described as "not red but pale pink", and in league with the "reactionary Socialist Party of Canada". The IWW publication Solidarity of 10 July 1920 stated that labour fakirs had seized control of the OBU, and had organized new branches of the OBU in the United States in opposition to the IWW. Marian Dutton Savage, who published a book on industrial unionism in 1922, saw problems with the organizational structure of the Canadian OBU: > In neglecting to give adequate recognition to the ties binding workers of > the same industry together and in seeking to rely instead on the general > feeling of solidarity in the working class, the O. B. U., like the Knights > of Labor, has failed to understand the psychology of those it has sought to > win and hold.