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Fresco of Approving of bylaw of Society of Jesus depicting Ignatius of Loyola receiving papal bull Regimini militantis Ecclesiae from Pope Paul 3.
This group bound themselves by a vow of poverty and chastity, to "enter upon hospital and missionary work in Jerusalem, or to go without questioning wherever the pope might direct". They called themselves the Company of Jesus, and also Amigos En El Senor or "Friends in the Lord," because they felt "they were placed together by Christ." The name had echoes of the military (as in an infantry "company"), as well as of discipleship (the "companions" of Jesus). Fifty years later, in 1950, the leading ten cities had doubled in size, and Shanghai, Buenos Aires, and Calcutta had joined the list.
The oldest surviving corporations, Stora Enso in Sweden and the Sumitomo Group in Japan, are about 700 and 400 years old, respectively. I suspect that one cause of their durability is that cities are the most constantly changing of organizations. The reversal of opinion about fast-growing citiesa€”from bad news to good newsa€”began with The Challenge of Slums, a 2003 UN-HABITAT report. In 2007 the United Nations Population Fund gave that yeara€™s report the upbeat title Unleashing the Potential of Urban Growth. If cities are concentrators of efficiency and innovation, an article about the scaling paper in Conservation magazine surmised, then, a€?the secret to creating a more environmentally sustainable society is making our cities bigger.
In Peter Ackroyda€™s London: The Biography (2000), he quotes William Blakea€”a€?Without Contraries is no progressiona€?a€”and ventures that Blake came to that view from his immersion in London.
The common theory of the origin of cities states that they resulted from the invention of agriculture: Surplus food freed people to become specialists. Agriculture, it appears, was an early invention by the dwellers of walled towns to allow their settlements to keep growing, as in Geoffrey Westa€™s formulation. A study in Panama showed what happened when people abandoned slash-and-burn agriculture to move to town: a€?With people gone, secondary forest has regenerated.
Though the squatters join forces for what the UN researchers describe as a€?cultural movements and levels of solidarity unknown in leafy suburbs,a€? they are seldom politically active beyond defending their own community interests. A depiction of contemporary slum reality even more vivid than Neuwirtha€™s is an autobiographical novel by an escaped Australian prisoner who went into hiding in Mumbaia€™s slums, joined its organized crime world, and fell in love with the city.
Social cohesiveness is the crucial factor differentiating a€?slums of hopea€? from a€?slums of despair.a€? This is where CBOs (community-based organizations) and the NGOs (national and global nongovernmental organizations) shine. For the first time in her life she had got rid of her husband, her in-laws, her village and their burdens. Shimu prefers living in Dhaka because a€?it is safer, and here I can earn a living, live and think my own way,a€? she says.
The magic ingredient of squatter cities is that they are improved steadily and gradually, increment by increment, by the people living there. According to urban researchers, squatters are now the predominant builders of cities in the world. A reporter from the Economist who visited Mumbai wrote that a€?Dharavi, which is allegedly Asiaa€™s biggest slum, is vibrantly and triumphantly alive.
The screen-printer who provides laundry bags to hotels, the charcoal burner who wheels his cycle up to the copper smelter and delivers sacks of charcoala€¦ , the home-based crA?che to which the managing director delivers her child each morning, the informal builder who adds a security wall around the home of the government minister, all indicate the complex networks of linkages between informal and formal.
In many cities, the roughest slums are pressed right up against the most affluent neighborhoods. This book was finished before the full effects of the world financial crisis of 2009 could be studied. Corporations are right to pay attention to what is now referred to as the BOPa€”bottom of the pyramid.
It doesna€™t matter whether you give people title deeds or secure tenure, people simply need to know they wona€™t be evicted.
For the first time in her life she had got rid of her husband, her in-laws, her village and their burdens.A  A few months after she arrived, Shimu, now able to support her children, mustered the courage to return to her town and file for divorce. That bond back to the village appears to be universal.A  The Challenge of Slums observes that a€?Kenyan urban folk who have lived in downtown Nairobi all of their lives, if asked where they come from, will say from Nyeri or Kiambu or Eldoret, even if they have never been to these places.
To understand ourselves it is important to understand our ancestors, and a part of them, and their heritage, lives on in us today.
To the world the American Indians seemed like a forgotten people when the English colonists first arrived and began to occupy their lands. I want to give special thanks to my cousin, Mary Hilliard, for her assistance and encouragement in researching and preparing this book. Wherever possible I have tried to find at least two sources for the genealogical data, but this has not always been possible. I have also found Franklin Elewatum Bearce's history, Who Our Forefathers Really Were, A True Narrative of Our White and Indian Ancestors, to be very helpful.
It is certainly possible that such a record may contain errors, but it is also very fortunate that we have access to this record as it presents firsthand knowledge of some of the individuals discussed in this book.
8 Newcomba€? Cpt. Sometime before the colonial period, the Iroquoian tribes began moving from the southern plains eastward across the Mississippi River and then northeasterly between the Appalachians and the Ohio River Valley, into the Great Lakes region, then through New York and down the St. Though they were neighbors and had similar skin color, these two groups of Indians were as dissimilar as the French and the Germans in Europe.
Federations, as well as the individual tribes, were fluid organizations to the extent that the sachem was supported as long as he had the strength to maintain his position. Belonging to a federation meant that an annual tribute had to be sent to support the great sachem and his household, warriors had to be sent if he called for a given number to go to war, and strictest obedience and fidelity was demanded.
Some of these federations had as many as thirty member tribes supporting their Great Sachem, although many of these tribes would be counted by more than one sachem, as any tribe that was forced to pay tribute was considered as part of that Great Sachem's federation. Any member of the society who dishonored himself, in anyway, was no longer worthy of the respect of his people. When viewing the typical Indians of America, one would describe them as having a dark brown skin.
They wore relatively little clothing, especially in summer, although the women were usually somewhat more modest than the men. The English resented the fact that the Indians wouldn't convert to Christianity as soon as the missionaries came among them.
The various tribes of New England spoke basically the same language and could understand each other well.
There are many words used commonly in our language today that were learned from these New England Indians: Squaw, wigwam, wampum, pow-wow, moccasin, papoose, etc.
Today there is little doubt that prior to Columbus's voyage, the Norsemen sailed to the coast of North America early in the eleventh century. We do not have a record of all of the European contact and influence on the Indians in the early years of exploration because the greatest exposure came from the early European fishermen and trappers who kept no records of their adventures, as opposed to the explorers. In 1524, Giovanni da Verrazano wrote the first known description of a continuous voyage up the eastern coast of North America. As the fur trade became increasingly more important to Europeans, they relied heavily on the Indians to do the trapping for them.
Another problem with which the Indians had to contend was the White man's diseases for which they had no tolerance nor immunity. In the spring of 1606, Gorges sent Assacumet and Manida, as guides on a ship with Captain Henry Chalons, to New England to search for a site for a settlement.
In 1614, Captain John Smith, who had already been involved in the colony at James Town, Virginia, was again commissioned to take two ships to New England in search of gold, whales or anything else of value. Dermer wanted to trade with the local Indians of the Wampanoag Federation and asked Squanto if he would guide them and be their interpreter. Derner was given safe passage through Wampanoag land by Massasoit and soon returned to his ship.
When the Pilgrims left England in the Mayflower, their stated intent was to establish a settlement on the mouth of the Hudson River, at the site of present day New York City. The Pilgrims returned to the Mayflower and, after many days of exploration, found a more suitable location.
On March 16, 1621 the Pilgrims were surprised by a tall Indian who walked boldly into the plantation crying out, "Welcome! The Pilgrims gestured for Massasoit to join them in their fort but, he in turn, gestured for them to come to him. When the amenities were ended, the English brought out a treaty they had prepared in advance, which specified that the Wampanoags would be allies to the English in the event of war with any other peoples and that they would not harm one-another; and that when any Indians came to visit the plantation they would leave their weapons behind. After the ceremonies were ended, Governor Carver escorted Massasoit to the edge of the settlement and waited there for the safe return of Winslow. Part of Massasoit's willingness to make an alliance with the English must be credited to his weakened condition after suffering from the recent epidemics which left his followers at about half of the strength of his enemies, the Narragansetts. In June of 1621, about three months after the signing of the treaty, a young boy from the Colony was lost in the woods. When the English could not find the boy, Governor William Bradford, (who replaced John Carver, who died in April) sent to Massasoit for help in locating the boy. That summer Governor Bradford sent Edward Winslow and Stephen Hopkins, with Squanto, to Pokanoket (Massasoit's own tribe, on the peninsula where Bristol, R.I.
From this trip of Winslow's, we learn more about the daily life of the Indians in this area. Massasoit urged his guests to stay longer but they insisted they must return to Plymouth before the Sabbath.
Less than a month following this visit, Massasoit sent Hobomock, a high ranking member of the Wampanoag Council, to Plymouth to act as his ambassador and to aid the Pilgrims in whatever way they needed.
Hobomock and Squanto were surprised at what they heard, and quietly withdrew from the camp to Squanto's wigwam but were captured there before they could get to Plymouth.
Although the Narragansetts and Wampanoags were historical enemies and continually feuding over land, they did not usually put hostages of high rank to death. Normally, treason was punishable by death and Massasoit would certainly have been justified in executing Corbitant for his part in the plot against him but, for some reason, Massasoit complete forgave him.
Their first harvest was not a large one but the Pilgrims were.happy to have anything at all.
During the winter, a rivalry developed between Squanto and Hobomock, the two Indians who now lived continually at Plymouth.
According to the treaty he had signed with Plymouth, they were to turn over to him any Indians guilty of offense. In June and July, three ships arrived at Plymouth with occupants who expected to be taken in and cared for. In the winter of 1622-23, Governor William Bradford made trips to the various Indian tribes around Cape Cod to buy food to keep the Pilgrims from starvation.


Next, Standish went to Cummaquid (Barnstable, MA.) where Iyanough was Sachem of the Mattachee Tribe.
Thinking that Massasoit was dead, they went instead to Pocasset, where they sought Corbitant who, they were sure, would succeed Massasoit as the next Great Sachem.
Winslow describes their arrival, where the Indians had gathered so closely that it took some effort to get through the crowd to the Great Sachem. Since the Pow-wow's medicine had not produced any results, Winslow asked permission to try to help the ailing Sachem. Their second Thanksgiving was combined with the wedding celebration of Governor Bradford and Alice Southworth.
Because of Massasoit's honored position, more was recorded of him than of other Indians of his time. Massasoit most likely became Sachem of the Pokanokets, and Great Sachem of the Wampanoags, between 1605-1615. The second son of Massasoit was Pometacomet, (alias Pometacom, Metacom, Metacomet, Metacomo or Philip.) Philip was born in 1640, at least 16 years younger than Alexander. The third son, Sunconewhew, was sent by his Father to learn the white man's ways and to attend school at Harvard.
When his two oldest sons were old enough to marry, Massasoit made the arrangements for them to marry the two daughters of the highly regarded Corbitant, Sachem of the Pocasset tribe.
The tribes of Cape Cod, Martha's Vineyard, Nantucket, as well as some of the Nipmuck tribes of central Massachusetts, looked to him for Military defense and leadership. Following the plagues of 1617, which reduced his nation so drastically and left his greatest enemy, the Narragansetts of Rhode Island, so unaffected, Massasoit was in a weakened position. In 1632, following a battle with the Narragansetts in which he regained the Island of Aquidneck, Massasoit changed his name to Ousamequin (Yellow feather) sometimes spelled Wassamegon, Oosamequen, Ussamequen.
In 1637, the English waged an unprovoked war of extermination against the Pequot Federation of Connecticut, which shocked both the Wampanoags and the Narragansetts so much that both Nations wanted to avoid hostilities with the feared English. After hearing of the death of his good friend, Edward Winslow in 1655, Massasoit realized that his generation was passing away.
As Massasoit's health began to decline, he turned more and more of the responsibilities over to Alexander who was a very capable leader and who was already leading the warriors on expedition against some of their enemies. Massasoit was succeeded, as Great Sachem, by his son Alexander, assisted by his brother, Philip. The younger generation saw, in Alexander, a strong, new leader who could see the danger of catering to the English.
Both Philip and Weetamoo were very vocal in their condemnation of the English and word of their accusations soon reached Plymouth. Together, Philip and Canonchet reasoned that it would take a great deal of preparation for such a war. I find it fascinating that all the marketing skills we have today were used by people thousands of years ago. At the simpler end of the market, products dona€™t need a brand a€“ they just need to work. Religions, spiritual movements, political ideologies, self-help theories and therapies are all examples of services which can't succeed without effective branding. Having taken over story from early religion, the a€?majora€™ religions introduced a high-profile brand feature: the symbolic individual. It has been recently recognised that when people make a buying decision, they are not really buying a product but what they believe it will do for them. Brands have to change to suit circumstance, but the strategy has to be properly thought through. Deliberate attempts at rebranding in order to reverse a perceived decline often dona€™t work or have unforeseen adverse effects.
Only religion has succeeded in using the carrot-and-stick technique in which negative reinforcers such as guilt, fear and hatred work alongside positive reinforcers such as inclusion, security and reward. From positive and negative reinforcement, the invention of the bad guy as antithesis of the mascot follows easily. The major religions use one tool that commercial products and services can't use: punishment for failing to buy or for ceasing to buy. Products are often rebranded to match changes in perception, in order to retain customer loyalty.
Subud's problem at present is that its brand is inauthentic, whereas the product itself is quite a good one. The success of a brand depends less on what it actually does than what it promises to do, though it should not mislead. The latihan exercise is practised two or three times a week for half an hour, either alone or in a group, where men and women do the exercise separately (in line with Muslim religious tradition). With two suitcases, three carry-ons, a diaper bag, a double-stroller, and a pair of additional car seats, the van was packed, too packed for a shovel. A bittersweet week in Madison as the famed octopus signs from the Octopus car washes are coming down.
Though your lawn itself may not be growing at an accelerated rate, the roots and rhizomes are going nutso beneath the surface. Ignatius of Loyola, who after being wounded in a battle, experienced a religious conversion and composed the Spiritual Exercises to closely follow Christ.
The fresco was created by Johann Christoph Handke in the Church of Our Lady Of the Snow in Olomouc after 1743. Countries that are highly urbanized have higher incomes, more stable economies, stronger institutions.
At first I was very skeptical of this record as it was a family tradition passed down for many generations.
She was very fond of her Grandmother, Freelove, knew all about her and stated on several occasions that Freelove's Mother was Sarah Mauwee, daughter of Joseph Mauwee, Sachem of Choosetown, and not Tabitha Rubbards (Roberts).
Massasoit was the Sachem of this tribe, as well as being the Great Sachem over the entire Wampanoag Federation, which consisted of over 30 tribes in central and southeastern Massachusetts, Cape Cod, Martha's Vineyard and Nantucket.
Welcome, Englishmen!" It was a cold and windy day, yet this Indian, who introduced himself as Samoset, Sachem of a tribe in Monhegan Island, Maine, wore only moccasins and a fringed loin skin. They may have believed iron age superstitions but they could learn nothing from us about marketing because they knew the secrets of branding: the creation and projection into the market of a generic identity and buying incentive for a product or service thata€™s otherwise difficult to sell. No-one ever bothered to create a brand for spoons or wheelbarrows - but to market a vacuum cleaner, a car or a broadband provider, you need a brand. Christianity makes full use of the two most powerful marketing words known to man: a€?newa€™ and a€?freea€™. Logo, corporate identity, endorsements, free offers, unique selling proposition (USP) and perhaps most important of all: story. Moses, Jesus, Mohammed and Buddha are the religious equivalent of brand mascots such as the Jolly Green Giant, the Pillsbury Dough Boy, Sunny Jim, Ronald McDonald and Colonel Sanders. In the 1990s Wranglers decided to expand from its core product, jeans, into the general clothing market; the attempt was a costly failure a€“ no-one believed Wranglers could make fashionable suits and jackets. Christianitya€™s claim on universality led to its adopting many of the rites and festivals of paganism on the basis that these were all better expressed in Christian terms. Successful rebrands are the ones we hardly notice as they either dona€™t concern us or offer us more of what we believe we want.
In commercial marketing, only positive emotions such as well-being, rewards, security and inclusiveness are addressed. The rewards and punishments are big: eternal bliss in a world after death, contrasted with eternal torture or countless lifetimes of suffering.
In commercial marketing the bad guy would take the form of an anti-mascot whose purpose is to stop you gaining the benefit symbolized by the mascot. Microsoft can't claim, although it might want to, that Mac users will have a terrible life, because there are plenty of Mac users who can easily refute the claim.
If the product can be shown not to deliver on its promises, the customer will be disillusioned and look elsewhere. Christianity today places much less emphasis on hell than it did in the middle ages, and accuses no-one of being a witch or a heretic. The claims a€“ spiritual development without doctrine or hierarchy a€“ are at variance with the facts. At the time of writing there is a furore over Subud's perceived anti-gay stance based on statements such as 'Homosexuality is not allowed by religion and it is not allowed by God. Their use of 'loss leaders' is a manipulative ploy that exploits people's willingness to believe what they are told as long as it comes from a trusted authority. His talks contain a wealth of material from Javanese, HIndu, Muslim and Naqshbandi Sufi sources. Her mom is a wild, Californian sea otter that sought refuge in the pool to shield her against other animals and the stormy days. Every lawn is different, so if youa€™ve got some problem weeds, dona€™t ignore that bag of weed-and-feed. You know youa€™re going to need fertilizer and planting soil and lawn mower maintenance kits, so buy them now while most stores are liquidating the inventory.
Prahalada€™s The Fortune at the Bottom of the Pyramid: Eradicating Poverty Through Profits (2005). She obtained her copy of Zerviah Newcomb's Chronical from Zerviah's original diary, in the hands of Josiah 3rd himself. In much early religion story is the only clearly identifiable factor a€“ creation myth, disaster myth and divine intervention, making religion indistinguishable from story at the ordinary level. Early religions certainly had heroes, but Heracles, Perseus, Theseus, Osiris, Apollo, Thor, Krishna and others were not the sole focus figure of their respective religious frameworks. Think of the famous campaign for margarine based on the slogan a€?I cana€™t believe ita€™s not butter.a€™ People bought the margarine in the belief that it tasted as good as butter. You may believe that a sports shoe with a flash on it will make you run faster than one without.
To survive in the market a business must grow, and for that it needs an effective strategy. User endorsements are the most reliable way of creating confidence in a product or service whose claim is unverifiable in advance.
More recently Pepsi-Cola tried one last effort to reverse its decline against Coca-Cola by rebranding itself with the colour blue, thereby shrinking its market share still further.
There is no evidence that Christians originally believed Jesus to have been born (of a virgin) around the time of the winter solstice or to have been crucified and resurrected around the time of the spring celebration; but as these were major pagan festivals it was expedient to rebrand Christianity according to the pagan calendar. The commercial marketing industry has learned that whenever a negative reinforcer has been tried it has always failed, sometimes spectacularly, as in the 'You're Never Alone with a Strand' cigarette campaign.


To get people to believe these claims required, and still requires, a massive marketing effort. Religion can claim what it likes about eternal punishment because its claims can't be proved false. They aim to expand their membership, and in order to do that they must have an effective marketing programme based on a strong brand. Like many other spiritual movements Subud also plays the 'tradition' card: offering a connection that goes right back to the beginning.
In order to get round this difficulty and retain customer loyalty the promise of all 'major' religions is that the reward lies in another domain, i.e.
Current Pope Francis says things like a€?When God looks at a gay person, does he endorse the existence of this person with love, or reject and condemn this person? Supermarkets, like politicians and spiritual leaders, use various strategies to project themselves as trustworthy, friendly and 'on the customer's side'. Much of the material deals with the correct conditions for doing the latihan exercise, the 'lower forces' contained in the nafsu (passions), the organisation of the Subud movement and the setting up of businesses. This consists of asking a question, putting oneself into the surrendered latihan state, and seeing what comes through.
The ola€™ mini van stood tall in the face of Ashleya€™s 13+ inch assault, though the ripple effect was felt, snow piled high on the sides and behinda€¦drifting and plowinga€¦quite the pile-up. Like your grass, weeds are supercharging in the fall, and attacking them will be quite effective this time of year. Sure you might get some looks from the neighbors when your turning the auger in 65 degree weather, but it's worth it. Because the more complex or rarefied the product or service, the harder it is to establish a perceived benefit in advance of purchase. Later religions owe much to their use of story to address psychological problems such as insecurity and guilt. In the Middle East the cults of Tammuz, Adonis, Zardush (Zoroaster) or Mithras lost a€?market sharea€™ to the monotheistic religions, despite sharing many of their features, because the latter had stronger brands. In the consumer market, the incentive is money, and people with proven marketing skills are very highly paid.
There are such things as stable, non-market-driven economies operating without the assumption that more is better and that security comes from having the most stuff. More successful have been McDonalda€™s attempt to claw back public goodwill lost in the junk food furore by projecting itself as sustainable and energy-efficient; tourist destinations such as Ireland, Tunisia and Egypt use seductive advertising to overcome the fear of terrorist attacks. Islama€™s pioneering and disinterested pursuit of science and philosophy increased the acceptability of its brand in medieval Europe. People always associate the brand with the dominant emotion, even if the product is portrayed as conquering it. The Hamburglar tries to steal hamburgers away from children, and Ronald McDonald gets them back. This, however, undermines its case to be stating the truth (see Karl Popper, falsifiability theory). It should come as no surprise to any Subud member who has read this far that Subud has such a programme. It is also universalist: the 'one stop shop' - you can get everything you need here, why bother looking elsewhere? It must either endorse the statements and practices of Pak Subuh and his followers, in which case it officially becomes a popularised Javanese cult (nothing inherently wrong in that), or revert to its original form in which such things are of peripheral interest compared to the 'product' (the spiritual exercise), the USP (no teaching, no hierarchy) and the story (how Pak Subuh received the latihan) which, again, is quite a good one. Having acquired the trust and confidence of their customers they are then in a position to make statements and carry out actions which are not questioned. It claims to have no hierarchy, no teachings and no other set practice than the surrender exercise.
A Itasca County Sheriff Vic Williams gives a public warning about the current ice conditions. For most dig out conditions, like long-term airport parking, the garden trowel provides plenty of clearing ability and great ice-chipping leverage, and it stores under the seat or often in a glove box or easily in a backpack if you're a winter hiking, snowshoeing, or camping enthusiast. If youa€™re wondering which fertilizer to use, dona€™t overthink it a€“ anything is better than nothing, and most companies make it easy on you, offering a€?winterizer" blends. If youa€™re a do-it-yourselfer, you will save a lot of money by preparing for spring right now. Bearce's Great-aunt, Mary Caroline, lived with Josiah III and Freelove Canfield Bearce for several years, listened to their ancestral stories, and made her own personal copy of Zerviah's diary supplement. Lawrence to what is now known as Lake Champlain where his party killed several Mohawks in a show of European strength and musketry. An effective brand will not only persuade a customer to buy, but also ensure continued purchase (a€?brand loyaltya€™). Convince people they are getting something for nothing and theya€™ll not only flock to buy your product, theya€™ll be grateful!
To solve these problems they first had to establish ownership of their solutions, in exactly the same way as a marketing campaign for GM food claims to solve third world hunger, or a supermarket a€?beats the recessiona€™ by claiming to create jobs and slash prices. Not surprisingly, societies with non-expansionist economies tend to have non-expansionist religions, if they have religions at all. Islamic religious tracts are full of a€?so-and-so saida€™ or a€?so-and-so heard such-and-such saya€™. The dogmatist Al-Ghazali single-handedly reversed that trend by introducing the idea that God was directly involved in every natural phenomenon, therefore nothing could be studied in the absence of theology.
This particular campaign was predictably short-lived, since it followed the rule that advertising which focuses on a negative attaches the negative to the brand.
There World Subud Association (WSA) hosts regular discussions about promoting the message of Subud and protecting its reputation. The appeal of a single product 'specially formulated' for all types of application - engine oil, shampoo, plant feed etc. Pak Subuh said, 'you will only know the benefit of the latihan after you die' (1985, S Widjojo Centre, Jakarta). There are customer endorsements aplenty, the logo is strong, the free offer is there ('no charge, contributions welcome') a€“ everything is in place but one: a clear and accurate brand.
Powerful marketing tools such as logo, endorsement, free offer, unique selling proposition and story access the emotional, not the logical part of the brain. The key element is belief in God (the latihan exercise is believed to be guidance and direction from the power of God). The story of the specially-engineered solution to the perceived problem becomes part of the brand. In the established a€?brandsa€™ there is a payment for services rendered: the notion that if one a€?buys ina€™ to certain ideas, one gets something in return - heavenly rewards, increased merit, good fortune, nirvana or some such thing, desire for which has been created and developed by the marketing department concerned. The religions with the most aggressive strategies arise out of market economies, and offer bonuses for spreading the word. Christian scriptures and hagiographies consist largely of deeds, sayings and observations recorded by witnesses.
This led directly to the loss of Islama€™s lead in technology and the decline of its global influence a€“ something that Al-Ghazali could not have intended.
This resulted in people associating the product with the negative emotion and abandoning it in droves. It is possible to influence people radically, but one must first know what they believe, or are willing to believe.
This concept of divine remuneration is central to all the a€?greata€™ religions, whose designers established such promised rewards as physical resurrection from the dead, eternal life in paradise, or freedom from reincarnation and attainment of eternal bliss; a benefit that they not only expected to receive themselves but offered as an incentive to others. Some of them eulogise martyrdom a€“ what could be a better customer endorsement than the willingness to defend a product to the death? Brand loyalty is built on the fact that the more opinions you hear reinforcing a certain sales message, the more likely you are to believe it yourself. Judaism a€?rebrandeda€™ itself successfully after the sack of Jerusalem and the destruction of the Temple, by removing the requirement for sacrifice and instituting the synagogue and the rabbinate. The initial spread of Subud a€“ a God-centred organisation a€“ was solely due to the efforts of a man displeasing to God. Earlier religions had less well-developed incentive schemes; as a Viking warrior who died in battle you might go to Valhalla and drink mead, but only in order to fight again with Odin at the last battle of Ragnarok!
The ultimate customer endorsement, dying for the brand, seems excessive to most people today but nevertheless fits the category. This fundamental reconfiguration enabled it to survive without the core elements by which it had previously defined itself, but limited the brand's appeal.
This if nothing else places Subud in a ludicrous position and I find it most odd that no Subud leader has ever publicly remarked on the fact, certainly not Pak Subuh himself nor his daughter Ibu Rahayu (currently the main Subud opinion-former). As an ancient Greek or Egyptian you would expect your behaviour in life to determine your fate after death, but you would have no concept of special bonuses for promulgating the faith, or dying for it. A customer has bought the product and is so satisfied with it that he makes his satisfaction public in the most irrefutable way possible. I don't know any anti-gay Subud members and the ones I know share my personal view that Pak Subuh's doctrines are at best quaint, at worst inaccurate and ignorant.
But remember that brands do not appeal to common sense, but to the emotions, first of all building desire and then positioning a product or service so as to appear to fulfil that desire. It might be thought a bit odd that in Christianity the mascot (Jesus) endorses the brand (dies for his belief) in order first of all to create it. It underwent various tranformations on its journey, most noticeable of which is the alteration of the Buddhaa€™s image from Indian thin to Chinese fat, representing the change from the original Indian ideal of balance and discipline to the Chinese one of happiness and prosperity.
Customer loyalty has to be very strong to overcome this problem, and latihan experience itself is often the overrider. It would be as if the Jolly Green Giant advertised tinned peas by writing his own testimonial on the tin a€“ it wouldna€™t work, because we know the Jolly Green Giant is not real.
He further told them that Massasoit, the Great Sachem of the Wampanoags, was at Nemasket (a distance of about 15 miles) with many of his Counselors.
Which explains why the early struggle of Christianity centred on proving the historicity of Jesus. If the brand mascot is a real person, not just a symbol, it can do all kinds of things a mere icon cana€™t do.



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Category: Winning Back Your Ex



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