You have to change your strategy and read from top to bottom: this is a hand for form's sake.
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He is filled with righteous indignation when girls don't offer to pay for their own drinks — he wouldn't have let them, but for form's sake, he insists, they really should have tried.
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The Japanese Imperial Army mobilized students aged 14–17 years in Okinawa island for the Battle of Okinawa. This mobilization was conducted by the ordinance of the Ministry of Army, not by law. The ordinances mobilized the student for a volunteer soldier for form's sake. However, in reality, the military authorities ordered schools to force almost all students to "volunteer" for soldiers.
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From the viewpoint of Western powers, treating China's decadent medieval regime with any respect at all was being generous. The envoy of Queen Victoria or another power might give some courtesies, even pretend for form's sake that the Emperor was the equal of their own ruler. However, they considered the notion that they should kowtow utterly ludicrous. In fact, it was official policy that no Briton of any rank should kowtow in any circumstances.
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In answer to Fr. Matteo Orsini's addresses, the Pope replied to the Romans again in a letter of 8 June 1327, emphasizing the danger that Louis the Bavarian represented, and the impossibility of travelling to Rome just at that time. A second embassy was sent in June, more for form's sake, advising the Pope of what they were going to be compelled to do, than in expectation of action.Gregorovius VI, p. 136. J.-B. Christophe, Histoire de la Papauté pendant le XIVe siècle Tome premier (Paris 1853), pp. 365-369.
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The ordinances mobilized the students as volunteer soldiers for form's sake; in reality, the military authorities ordered schools to force almost all students to "volunteer" as soldiers; sometimes they counterfeited the necessary documents. About half of the Tekketsu Kinnōtai were killed, including in suicide bomb attacks against tanks, and in guerrilla operations. Between the 21 male and female secondary schools that made up these student corps, 2,000 students would die on the battlefield. Even with the female students acting mainly as nurses to Japanese soldiers they would still be exposed to the harsh conditions of war.
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Above all, Western propagandists might pick up this > story and run with it: 'See, this is proof of how terrible life in the > Soviet Union really is!' Experienced writers told me that the novella could > be saved, that at least a part of it must be brought to the readers' > attention, that they would know what came from the heart and what I had to > write for form's sake, and that I should add some optimistic episodes. For a > long time my novella gathered dust without any hope of being published, but > eventually I forced myself to add some optimistic episodes, which contrasted > so sharply with the overall style and were so outrageously cheerful that no > reader would take them seriously. The novella was turned down, but eventually was published in a heavily censored form and without author's approval.
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The term, which is frequently derived from the New Testament phrase "maran atha" ("our Lord hath come"), denotes in Spanish "damned," "accursed," "banned"; also "hog," and in Portuguese it is used as an opprobrious epithet of the Jews because they do not eat pork. The name was applied to the Spanish Jews who, through compulsion or for form's sake, became converted to Christianity in consequence of the cruel persecutions of 1391 and of Vicente Ferrer's missionary sermons. These "conversos" (converts), as they were called in Spain, or "Christãos Novos" (Neo-Christians) in Portugal, or "Chuetas" in the Balearic Isles, or "Anusim" (constrained) in Hebrew, numbered more than 100,000. With them the history of the Pyrenean Peninsula, and indirectly that of the Jews also, enters upon a new phase; for they were the immediate cause both of the introduction of the Inquisition into Spain and of the expulsion of the Jews from that country.
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As a result of remaining in the Land of Israel, the ancestors of the Palestinians partially converted to Christianity during the Byzantine era. Later, with the coming of Islam, they were Islamized through a combination of mainly forced conversions, but also nominal conversions (that is, conversions for form's sake to derive benefits as Muslims, and avoid tributes owed by non-Muslims in Muslim-ruled lands) and others yet out of genuine theological conviction. Conversion to Islam occurred progressively throughout the successive periods of foreign elite minority rule over Palestine, both on an individual basis and en masse, starting with the conversions during the various dynasties of Arabian Muslim rulers from the initial Muslim conquest of Palestine. Following these came rule by Muslim non- Arab dynasties such as the Ayyubids (Kurdish Muslim), Mamluks (Turkic Muslim) and finally the Ottomans (Turkish Muslim). This continuous phase of elite minority foreign Islamic rule over a local indigenous (now largely Muslim) mass was only briefly interrupted by the elite minority foreign Christian rule by the European Crusaders, which lasted from 1099 until their expulsion by the Mameluks in 1291.
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Barrientos was born in Medina del Campo in 1382, the son of Pedro Gutierre de Barrientos, a servant of Ferdinand I of Aragon, who was killed during a battle in service to the king. It is probable, though not possible to conclusively demonstrate, that his family were originally Marranos—that is, Sephardic Jews who in earlier times adopted the identity of Christians, either by sincere conversion or through coercion, or who, for form's sake, became Catholic converts in service to the Crown. He was born into the court and was treated as one of the Infantes de Aragón ("Princes of Aragon"; the children of Fernando I and Eleanor of Alburquerque), which explains why he was a part of—-at least at first—the internal Castilian struggles against Álvaro de Luna, the Constable of Castile, Grand Master of the military order of Santiago, and favorite of King John II. Barrientos first studied to be a Dominican friar in Medina, then at the Convent of San Esteban in Salamanca in 1406. Following the completion of his education, he took a teaching position at the University of Salamanca, where he conducted classes in theology and philosophy.
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