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More important is the black ice present here at the Night’s Queen’s wedding, just as with the Blackwater Rush freezing when Rhaegar absconded with Lyanna, or as with the black ice in the cracks of the Wall symbolizing Jon’s conception. More dragon locked in ice symbolism, or we might say fire buried in snow, is found here with the ash and cinders and blackened and burnt wood buried in the snow here. This time it is the cold black pond beneath the heart tree itself that freezes over. A thin film of ice covered the surface of the pool beneath the weirwood. The first time we saw Ned at Winterfell, we saw him cleaning “black Ice” in the black pond, and when Bran seem Ned through the eyes of the heart tree in his last ADWD chapter, he sees Ned sitting on a rock beside the black pool cleaning Ice. By having the black pond freeze over where Ned dips his sword “black Ice”, Martin is giving us a great clue that we should think of Ned’s black Ice as part of a larger black ice symbol. These two parallel wedding scenes go nicely with Jon’s scenes at the Wall, being representations of the RLJ formula. This is an alchemical wedding of a different sort we’re talking about here: one which transform fire into cold fire and makes ice burn. To that end, I’ve noticed an cool bit of symmetry in ASOIAF while thinking about elemental magic: sure, we have ice and fire, anyone can see that, but we also have both frozen fire (dragonglass) and burning ice (the cold burning blue star eyes of the Others) given to us as important symbols. These ideas, while strange and paradoxical-seeming at first, clearly speak of some sort of a harmonization of ice and fire. We’re going to spend more time on the burning ice idea, so let’s quickly discuss frozen fire in the context of everything we gone over so far. If fire magic is a sword without a hilt, the act of freezing fire seems to add the hilt and makes it a weapon anyone can wield against the Others. It almost seems like it’s a better weapon than raw fire because it contains both an ice and fire nature. I’ve long thought that Longclaw was showing an ice and fire unity for this reason, although I think it’s also implying the idea of weirwood as a stabilizing pommel for dragon magic. Said another way, the black blade being swallowed by the white wolf’s head shows Azor Ahai being swallowed by the weirwoodnet and Jon’s spirit being swallowed by his wolf who resembles a weirwood. So too is the black meteor swallowed by the ice moon. And again, if both Valyrian steel and Dragonglass are black weapons forged in fire that kill the Others, it makes sense to think about them both as frozen fire. Presumably, if I am right that Azor Ahai forged his sword from a black meteorite, it would also kill Others, and thus it’s more or less the same as Valyrian steel or dragonglass; they’re all black, frozen fire weapons associated with dragons that kill Others. This is one reason I would like to see Jon get his hands on Oathkeeper, but that’s beside the point.

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But Laura won't leave him alone her ghost haunts him, her voice fills his head, her gaze follows him everywhere. In 1964 they moved to Bali with their first child and he took up a post as a lecturer at Udayana University. They remained in Bali during the terrible times of 1965. In 1969, Jan and her husband opened one of Bali’s first travel agencies, Jan’s Tours. Jan recounts her experiences during her early days in Bali, her love of the island, and her personal adventures of bringing up a large extended family in Bali, with both anguish and humour. During his lifetime he embodied the Indonesian sense of what a true artist should be. His dedication to his art was absolute, and he gave honest and creative expression to his emotions and thoughts. His writing used a simple, flexible long-limbed free verse that is attractive and immediately accessible. Raised within a mystical Javanese milieu, Rendra saw nature, the individual and society as potentially forming one harmonious whole. In his poetry and his plays this commitment to personal authenticity and social justice was expressed through stories. This “movement” led to the murder of a million or more presumed “Communists” and the imprisonment of another tens of thousands of people. At the time, thousands of Indonesians who were abroad had their passports revoked and were exiled. History was manipulated by the Suharto government to cast a favorable light on their involvement in this tragedy. A whole generation of Indonesians were raised in a world of forced silence, where facts were suppressed and left unspoken. Although the tumultuous events of 1965 envelop Home’s background, this is not a novel about ideology. Going back and forth between Jakarta and Paris in 1965 and 1998, Home is about the lives of Indonesians in exile, their families and their friends, including those left behind in Indonesia. It is not only a story of love, lust and betrayal, but also of laughter, adventure and food. Stories populated by bereaved cops, heartless assassins, sainted heroes and mad saviors, dissolute poets, disgusted butchers and weary warriors, and children? bove all, children.

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Rashid Ahmad and his associate had spent their early years as special pupils of Maulana Mamluk Ali, one of the founding fathers of the most significant madrasas of the Waliullahi school of thought at Delhi. This madrasa had been established at Delhi in 1841 by Maulana Muhammad Ishaq, a grandson of Shah Abdul Aziz. The origins of the Deoband School can be traced directly to Shah Abdul Aziz and his father Shah Waliullah. The Waliullahi school of thought, as earlier mentioned, is rooted deeply in the Sufi traditions of India, while simultaneously seeking to re-establish the Islamic precepts based on Quranic directives. Like Wahhabism, it sought to rid Islam of certain superstitious practices based on alien influences. Wahhabism was dogmatic, but the Waliullahi school was based on moderation without compromise on basic belief. Dr Tara Chand, one of India’s greatest historians of the 20th century, has described the events leading to the establishment of the Deoband madrasa in his masterpiece History of Freedom Movement thus: Shamli and Deoband are, as a matter of fact, the two sides of one and the same picture. Now the sword and the spear were replaced by the pen and the tongue. There at Shamli in order to secure political independence, freedom for religion and culture, resort was made to violence, here at Deoband the start was made to achieve the same goal through peaceful means. The roads though diverging from each other, led towards the same destination. Unlike the Wahhabis, the Deoband ulema were proponents of a strong Sufi doctrine. Barbara Metcalf explains: The ulama of the madrasahs represented a Sufi leadership separate from the most characteristic institution of later Sufism, the guardianship of the tombs of the medieval saints. Indeed, Deobandi opposition to certain Sufi customs, notably that of urs and pilgrimage, directly challenged the centrality of the tombs and the networks of support for them. The Deobandis offered an alternate spiritual leadership, geared to individual instruction rather than to mediation, stripped of what they deemed to be deviant custom. 3 Santimoy Ray, Freedom Movement and Muslims (New Delhi: National Book Trust, 2011), p. 26. 68? Colonialism and the Call to Jihad in British India They were among the leading Sufis of the day. At the school the post of sarparast in particular was staffed by revered and influential Sufis: Muhammad Qasim, Rashid Ahmad, Mahmud Hasan, and Ashraf Ali Thanwi, the last of whom has been widely considered the preeminent Sufi of modern India.

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But they did give some good insight when they said there's never been a noble servant of the faceless god. They're usually orphans and people without meaning or purpose in their lives, and serving the Faceless God becomes that purpose. I mean, Jaqen seems like he's more than that, so maybe as they go up in the order, they're allowed more autonomy. He was potentially on the cusp of a discussion that most of us weren't ready to have. If his only attempt was to convey that things are getting interesting coming up and leaving it to our imagination, he didn't do anything wrong. I just see this as a preemptive strike to prevent potential issues from arising. It's not hard to wrap things in a spoiler tag, but he hasn't leaked anything worthy of a spoiler tag at the moment. e are in new territory. Asking someone to put that talk in a labeled spoiler is not a big inconvenience. Everything else is fair game and no need for spoilers. I always thought there was a more mystical or religious nature to them, but in this show he just said the price was paid, so Arya has to kill the actress. He also threatened Arya by saying it would be her face in the hall of faces if she scewed this up. I always liked Jaqen (and in the books it is not Jaqen himself who trains Arya so that hepls), but I am ready for Arya to ditch these assholes and get back to her list. And she needs to take that Waif bitch out before she goes. Let the Waif's face be the one that decorates the hall of faces. Leadership dead? Bow before the first person to walk through fire. That whole sequence was bullshit, also how's Bran and Meera going to outrun the Whites after the door gives way. The children of the forest, fine it's what they're protecting.

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