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Struggle for Hindu Existence
*Hindu Rights to Survive with Dignity & Sovereignty *Join Hindu Freedom Movement to make Bharat Hindu Rashtra within 2025 *Jai Shri Ram *Jayatu Jayatu Hindu Rashtram *Editor: Upananda Brahmachari.
Hindu Retaliation against Azad Kashmir :: Islamist Geelani faces Hindu Shoe in protest of anti Indian activities :: IAIF demands arrest of Arundhati Roy
Arrest Aarundhati Roy
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Hardline Hurriyat leader Syed Ali Shah Geelani and writer-activist Arundhati Roy during a convention on “Azaadi: the only way” in New Delhi. (PTI)
Geelani faces shoe protest in Indian capital
HE Correspondent in New Delhi || 21st Oct 2010
Some Hindu hardliners and the refugee groups of Kashmiri Pandits vehemently agitated today in New Delhi against an advocacy forum in the support of “Azad (Free) Kashmir”. The nexus between the Islamists, Naxlaites and some pak sponsored separatist sikh groups including some anti Indian writers were clear from the dais sponsoring separation of Kashmir from Hindusthan.
Hardline Hurriyat leader Syed Ali Shah Geelani (accused attacker upon Indian parliament) and writer-activist Arundhati Roy were present in the convention under the banner “Azaadi: the only way” in New Delhi.
A shoe was thrown towards hardliner Hurriyat leader Syed Ali Shah Geelani at a function in New Delhi on Thursday as a group of people, including Kashmiri Pandits, staged a strong protest against his presence.
The protestors, shouting slogans like ‘Bharat Mata Ki Jai’ , ‘Vande Mataram’ , ‘ Jab tak Suraj Chand rahega, Kashmir Hindustan mein Hoga’ and ‘ stone-palters go to Pakistan’ created ruckus at the convention on ‘Azaadi — The Only Way’ which was being attended by a number of sympathisers of Kashmiri separatists and naxals.
Though Geelani was yet to speak, the protesters numbering around 100 shouted slogans asking him to leave for Pakistan.
Amid the pandemonium, someone threw a shoe towards Geelani on the dais but it missed to hurt him, slightly touching.
A human chain was immediately thrown around him on the dais by the security personnel and organisers to protect the leaders on the dais.
The protestors were taken out by police personnel later.
At the time of the protest, S A R Geelani, a lecturer who was accused in the Parliament attack case but later set free, was speaking on the topic. This Islamic leader was set free by the endless efforts by the advocates connected with the pro-islamic and pro-naxal advocacy groups under some banners of so-called human right groups.
Courtesy : PTI, Agencies.
ARREST ARUNDHATI ROY – SAYS INDIAN AMERICAN INTELLECTUALS FORUM
INDIAN AMERICAN INTELLECTUALS FORUM
Tel. (718) 478-5735/(718) 271-0453
PRESS RELEASE
October 22, 2010
Arundhati Roy’s statement at a seminar in New Delhi on October 21, 2010, where the Maoists hosted Kashmiri secessionist leader Syed Ali Shah Geelani, that Kashmir should get Azadi (freedom) from “bhookhe-nange Hindustan” is not only highly offensive and repulsive but also borders on treachery to the nation that has given her high living standard, high quality education and social status. This sinister statement is actuated by a diabolical intent designed to incite violence, support insurgency in the Valley, encourage Islamic terrorism and consequently destabilize and destroy India from within.
It is a well known fact that India’s economy is growing at the rate of 8-9% a year. As a result, there is more than 300 million solid Indian middle class – roughly equivalent to the population of USA. The number of millionaires in US dollars in India crossed 100,000 in 2007 (Financial Express) and is increasing approximately at the rate of 20% a year. There are 69 US dollar billionaires in India (Forbes). As of today, India government has 287 billion US dollars in its treasury. Indian billionaires are shopping for Islands in the Caribbean and buying long term dollar bonds in USA. The center of economic gravity is slowly shifting towards India.
The above facts debunk the depressing theories expounded by Arundhati Roy, and shatter to pieces the myth that India is a “bhookha-nanga Hindustan”. On the contrary, India has become the third largest economic power in the world. In addition, the Indian economy will approach the $2 trillion mark in 2011-12, according to an assessment made by the Prime Minister’s Economic Advisory Council (PMEAC)! It is disgraceful that this demented Far Left lady is indulging in false propaganda to malign India and tarnish her image.
Arundhati Roy is the primary incubator of violent Maoism and barbaric jihad in the country. This woman is completely frustrated at the economic rise of India and the consequent total discrediting of flawed Marxist theories of development. Her spiteful acts of denigration and demonization of her country and her hate of everything Indian is unfathomable. This woman is spreading the totalitarian ideology which can spell disaster and doom with cataclysmic effect. She is sapping our civilizational self-confidence, weakening our ability and will to resist those jihadists. She deserves to be buried in an avalanche of opprobrium.
Far Left loonies like Arundhati Roy have considerably lost their influence in the eyes of the Indian public. This Marxist demagogue is looking for cheap publicity by making shocking and sensational statements in support of fissiparous anti-national forces who want to tear apart India. However, Indian people have great natural shrewdness; they know how to appraise such false propaganda.
In this connection, it should also be noted that in 1947 India was mutilated and devastated by her indigenous Muslims who could not tolerate, or live in peace, with the Hindus. They threatened civil war if they did not get a big slice of territory to create an Islamic republic; and finally succeeded in vivisecting India in two parts.
India will never allow any further division of the country come what may!
Narain Kataria
President
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Struggle for Hindu Existence 
The word civilisation comes from the Latin civilis, meaning civil, related to the Latin civis, meaning citizen, and civitas, meaning city or city-state. “civilized” existence, as contrasted to “rudeness”, which is used to denote coarseness, as in a lack of refinement or “civility.” Furthermore, Benveniste notes that, contrasted to civility, a static term, civilization conveys a sense of dynamism. He thus writes that: It was not only a historical view of society; it was also an optimist and resolutely non theological interpretation of its evolution which asserted itself, sometimes at the insu of those who proclaimed it, and even if some of them, and first of all Mirabeau, still counted religion as the first factor of ‘civilization.
In the late 1700s and early 1800s, during the English Period , “civilization” was referred to in the single never the plural, because it referred to the progress of mankind as a whole. This is still the case in French However more recently “civilizations” is sometimes used as a synonym for the broader term “cultures” in both popular and academic circles.[ However, the concepts of civilization and culture are not always considered interchangeable. For example, a small nomadic tribe may be judged not to have a civilization, but it would surely be judged to have a culture (defined as “the arts, customs, habits… beliefs, values, behavior and material habits that constitute a people’s way of life”).
Civilization is not always seen as an improvement. One historically important distinction between culture and civilization stems from the writings, and particularly his work concerning. In this perspective, civilization, being more and socially driven, is not fully in accordance with, and “human wholeness is achievable only through the recovery of or approximation to an original prediscursive or prerational natural unity”. From this notion was developed especially in Germany, first by, and later by philosophers . This sees cultures (plural) as natural organisms which are not defined by “conscious, rational, deliberative acts” but rather a kind of pre-rational “folk spirit”. Civilization, in contrast, though more rational and more successful concerning material progress, is seen as un-natural, and leads to “vices of social life” such as guile, hypocrisy, envy, and avarice During, having fled Germany, argued in New York that this approach to civilization was behind and German Nestled in Indus valley in western India, The Indus Civilization flourished from about 2500 BC to 1700 BC. It covered a larger area than modern Pakistan. The two important cities, Harappa and Mohenjo-Daro each held perhaps 35,000 people at their height. Other cities excavated included Kalibangan; on the west coast bordering Pakistan was almost as large as Harappa or Mohenjo-Daro. These cities had features which made them unique included brick and had well-planned streets, pottery drainage ditches, large granaries, and a large bath for ritual cleansing. Constructed on raised platform most of the major buildings were made from brick. There were some small, two-room structures to large houses with two-storied with courtyards.
The people of Indus civilization traded with Sumer and sent merchant ships to the island of Tilmun in the Persian Gulf. The main items of exports included pottery, inlays, and wood. Sumerian merchants referred to the Indus Valley as Meluhha. They also traded with Mesopotamia and Egypt. Harrappan civilization was the first to turn cotton into yarn and weaving the yarn into cloth. Cotton was first developed around 2000 B.C.The people used to export surplus grain, pottery vases, ivory combs, pearls, precious woods, and semi-precious stones. Indus Valley farmers grew wheat, barley, field-peas, melons, sesame, and dates. They also domesticated humped cattle, short-horn cattle, and buffaloes, and perhaps even pigs, camels, horses, and donkeys. The land was full of water buffalo, tigers, elephants, rhinoceros and enormous forests. Their unique script consisted of 400 symbolic pictures, has not yet been deciphered. The lack of public inscriptions or written historical documents has hindered other information about the civilization.
The Indus civilization declined in 1900 BC under pressure from a new people, the Aryans. The Indo-European speaking Aryans entered the area from eastern Iran by 1500 BC. The Rig Veda the main religious and socio-economic text was written between 1300 and 1100 BC. They settled in different regions of northwestern India. The tribes were called Gana (literally a “collection” – of people). The chief of each tribe held all the powers and it passed from father to son and so on. The people in the Vedic period lived in straw and wooden huts. Some homes were made of wood, but not until later, during the Epics Period. The social life centered on Yagna .The Aryans ate meat; vegetables etc .They also introduced horse and raced chariots. They were religious and prayed to many gods and goddesses. The caste system has its beginning based on occupations. Education was oral and writing was done on bark and leaves which has not left any records. People enjoyed lavish embroidery and embellishments. From then on new people and races entered India and settled here bringing with them diverse ideas, beliefs and traditions and in course of time amalgamated within the Indian civilization.
Aryans, or Indo-Europeans (Caucasians) created the great Indian, or Hindu civilization. Aryans swept over the Himalayas to the Indian sub-continent and conquered the aboriginal people. The original term India was coined by the Aryan invaders from their Sanskrit word Sindu, for the river now called the Indus. Sanskrit is perhaps the oldest of the Indo-European languages, having a common origin to all the modern languages of Europe. The word Aryan has an etymological origin in the word Arya from Sanskrit, meaning noble. The word also has been associated with gold, the noble metal and denoted the golden skinned invaders (as compared to the brown skinned aboriginals) from the West.
Composed in about 1500 B.C., the Hindu religious texts of the Rig Veta tell the story of the long struggles between the Aryans and the aboriginal people of the Indian subcontinent. Sixteen Aryan states were partitioned by the sixth century A.D., and Brahmanism became the chief religion of India. The conquering race initiated a caste system to preserve their status and their racial identity. The Hindu word for caste is Varna, which directly translated into English, means color. Today the word is usually associated with occupation or trade; but that is because occupations evolved on the basis of skin color and ethnicity. The most pale skinned were called the Brahmin. These were the warrior-priest class, the top of the social ladder. The Untouchables (or Pariahs) were the racially mixed in the bottom caste.
Over the past few centuries the clear racial differences have faded, but one can still notice the lighter hues and taller statures of the higher castes. Many scholars consider Sanskrit the oldest and purest of the Indo-European languages. In modern India, the greatest insult one could pay a fellow Indian is to call him “black.”
The average Christian conservative of the Western world would be aghast at the exuberant interest displayed by the ancient Indians in sex and in the ways they publicly displayed sexual experience through art. Hindu history, though, seems to indicate that it was not preoccupation with sex that brought down the high culture as much as it was the racial impact of that obsession. In spite of strict religious and civil taboos, the ancient Aryans crossed the color line. Slavery, or a similar system, had made servant women easily obtainable and proved a dangerous temptation for some of the basest of the slave holders. Only a small percentage of each generation had sexual liaisons with the lower castes, but over dozens of generations a gradual change in the racial composition occurred. Such changes are almost imperceptible in a single generation. But they are dramatic after a millennium.
I knew that most of the modern-day Indian visitors I saw around me were poor reflections of the men and women who had walked these grounds centuries before. The temple [the Taj Mahal] — actually a memorial built by a man for his dead wife — had been constructed as a Muslim temple long after the great flowering of the Aryan civilization but contains many of the architectural and artistic qualities of the earlier era. I thought, as I approached the temple, how it might be taken as a metaphor, a funerary monument to the memory of a people who had given the world such great beauty. As I viewed the structure in the sharp sunlight of afternoon, it occurred to me that the rounded dome, with its features like sunbleached bone, resembled a great skull. The temple might represent the spiritual cranium of the Aryan people, I thought — one that had once held talented and disciplined minds but which now served only as a magnificent gravestone of a deceased culture and genetic treasure now degraded beyond redemption.
As I walked over the ancient road and through the patches of dry weeds toward the temple, I reviewed all that I had read about India and all that I had seen firsthand. I recalled the fact that the highest classes were the lightest-skinned, that nothing was more insulting to an Indian than calling him “black,” that “Varna” (caste) is the Indian word for color. The original language of the ancient Aryan invaders, Sanskrit, is an ancient Indo-European language with direct links to every other European language. Ancient Sanskrit literature even has descriptions of Aryan leaders as having light eyes and hair. As I neared the temple, I thought about the splendor that once was and about the dreadful squalor I had witnessed since my arrival in the India of today.
On the way back to my room I wondered if, in a few hundred years, some half-black descendant of mine would be sitting among the ruins of our civilization, brushing away the flies, waiting to die. Every day our nation grows a little darker from the torrential immigration of non-Whites, high non-White birthrates, and increasing racial miscegenation — and with each passing day, we see the quality of our lives decline. Crime is ever on the increase, drug activity proliferates, educational quality declines, and the American standard of living suffers. There are those who ridicule the healthy racial values of our forefathers and replace them with the pseudo-science of egalitarianism. Treason to our heritage thrives, and corruption feeds in the highest places.
The nation of India, like most of the Third World, has already passed the point of no return. She cannot feed or otherwise adequately take care of herself, not even with repeated injections of Western capital, aid, and technology. The huge populace of modern-day India cannot sustain the level of culture and economic well-being that its high-caste forebears created.
It is not, however, too late for America and the West. No matter how dark our destiny may appear, there is enough genetic treasure among our people to fashion a road to the stars. Those who know the racial truth often excuse their inaction by expressing pessimism. Suggesting that “the battle is already lost” is often simply an excuse for cowardice.
I resolved to live my life in the original meaning of the term Aryan, a noble life of dedication to my people.
I realized that day, in the scorching Indian sun outside that ruined temple, that I had to adopt the spirit of an Aryan warrior who understood that the current struggle of our race transcends the centuries. Selfish pursuits seemed trivial, and my life became interwoven with the Cause, a Cause that I knew I could not abandon.
It was at this point that I realized who I am. I am an Aryan – a word that has evolved through the centuries to denote those of our race who are racially aware and racially committed. They come from every diverse nationality of our race, be they English or Irish, German or Dutch, French or Spanish, Russian or Greek, Scandinavian or Italian – every European nationality that originated from our ancestral homelands from the Caucasus Mountains to the Atlantic – all united in the struggle for our continued heritages, freedom and existence.
Civilizations have been distinguished by their means of subsistence, types of livelihood, settlement patterns, forms of government, social stratification, economic systems, other cultural traits.
All human civilizations have depended for subsistence. Growing food on farms results in a surplus of food, particularly when people use intensive agricultural techniques such as surpluses have been especially important. A surplus of food permits some people to do things besides produce food for a living: early civilizations included and priestesses, and other people with specialized careers. A surplus of food results in a division of labour and a more diverse range of human activity, a defining trait of civilizations.
Civilizations have distinctly different settlement patterns from other societies. The word civilization is sometimes simply defined as “‘living in cities'”. Non-farmers tend to gather in cities to work and to trade.
Compared with other societies, civilizations have a more complex political structure, namely the State societies are more stratified than other societies; there is a greater difference among the social classes. The normally concentrated in the cities, has control over much of the surplus and exercises its will through the actions of a or, an integration theorist, have classified human cultures based on political systems and. This system of classification contains four categories. societies in which there are generally two inherited social classes; chief and commoner.
• Highly stratified structures, or, with several inherited social classes: king, noble, freemen, serf and slave.
• Civilizations, with complex social hierarchies and organized, institutional governments. Economically, civilizations display more complex patterns of ownership and exchange than less organized societies. Living in one place allows people to accumulate more than nomadic people. Some people also acquire or private ownership of the land. Because a percentage of people in civilizations do not grow their own food, they must their goods and services for food in a system, or receive food through the levy of, redistributive or from the food producing segment of the population. Early civilizations developed as a medium of exchange for these increasingly complex transactions. To oversimplify, in a village the potter makes a pot for the brewer and the brewer compensates the potter by giving him a certain amount of beer. In a city, the potter may need a new roof, the roofer may need new shoes, the cobbler may need new horseshoes, the blacksmith may need a new coat, and the tanner may need a new pot. These people may not be personally acquainted with one another and their needs may not occur all at the same time. A monetary system is a way of organizing these obligations to ensure that they are fulfilled fairly.
, developed first by people in, is considered a hallmark of civilization and “appears to accompany the rise of complex administrative bureaucracies or the conquest state.” Traders and bureaucrats relied on writing to keep accurate records. Like money, writing was necessitated by the size of the population of a city and the complexity of its commerce among people who are not all personally acquainted with each other.
Aided by their division of labor and central government planning, civilizations have developed many other diverse cultural traits. These include organized religion , development in the arts and countless new advances in science and technology.
Through history, successful civilizations have spread, taking over more and more territory, and assimilating more and more previously-uncivilized people. Nevertheless, some tribes or people remain uncivilized even to this day. These cultures are called by some “primitive,” a term that is regarded by others as pejorative. “Primitive” implies in some way that a culture is “first” (Latin = primus), that it has not changed since the dawn of mankind, though this has been demonstrated not to be true. Specifically, as all of today’s cultures are contemporaries, today’s so-called primitive cultures are in no way antecedent to those we consider civilized. Many anthropologists use the term “non-literate” to describe these peoples. In the USA and Canada, where many people of such cultures were displaced by European settlers,. Generally, the First Nations of North America had hierarchical governments, religion, a barter system, and oral transmission of their traditions, cultures, laws, etc. Respect for the wisdom of elders and for their natural environment (7th Generation decision-making) sustained these cultures for over 10,000 years.
Civilization has been spread by colonization, invasion, religious conversion, the extension of bureaucratic control and trade, and by introducing agriculture and writing to non-literate peoples. Some non-civilized people may willingly adapt to civilized behaviour. But civilization is also spread by the technical, material and social dominance that civilization engenders.
In his book The Philosophy of Civilization, Albert Schweitzer outlined the idea that there are dual opinions within society: one regarding civilization as purely material and another regarding civilization as both ethical and material. He stated that the current world crisis was, then in 1923, due to a humanity having lost the ethical conception of civilization. In this same work, he defined civilization, saying that it “is the sum total of all progress made by man in every sphere of action and from every point of view in so far as the progress helps towards the spiritual perfecting of individuals as the progress of all progress.”
The level of advancement of a civilization is often measured by its progress in agriculture, long-distance trade, occupational specialization, and urbanism. Aside from these core elements, civilisation is often marked by any combination of a number of secondary elements, including a developed transportation system, writing, standards of measurement (currency, etc.), contract and tort-based legal systems, characteristic art styles (which may pertain to specific cultures), monumental architecture, mathematics, science, sophisticated metallurgy, politics, and astronomy. controversial term which has been used in several related ways. Primarily, the term has been used to refer to human cultures which are complex in terms of technology, science, and division of labour. Such civilisations are generally urbanized. In classical contexts civilized peoples were called this in contrast to “barbarian” peoples, while in modern contexts civilized peoples have been contrasted to “primitive” peoples. In modern academic discussions however, there is a tendency to use the term in a more neutral way to mean approximately the same thing as “culture” and can therefore refer more broadly to any important and clearly defined human society, particularly in historical discussions. Still, even when used in this second sense, the word is often restricted to apply only to societies that have attained a particular level of advancement, especially the founding of cities, with the word “city” defined in various ways. the consolidation of Roman civil law. The resulting collection is called the Corpus Juris Civilis. In the 11th century, professors at the University of Bologna, Western Europe’s first university, rediscovered Corpus Juris Civilis, and its influence began to be felt across Western Europe. In 1388, the word civil appeared in English meaning “of or related to citizens.”[5] In 1704, civilization was used to mean “a law which makes a criminal process into a civil case.” Civilisation was not used in its modern sense to mean “the opposite of barbarism” — as contrasted to civility, meaning politeness or civil virtue — until the second half of the 18th century.
According to Emile Benveniste (1954[6]), the earlist written occurrence in English of civilisation in its modern sense may be found in Adam Ferguson’s An Essay on the History of Civil Society (Edinburgh, 1767 – p. 2): “Not only the individual advances from infancy to manhood, but the species itself from rudeness to civilisation.”
olitical scientist Samuel Huntington[18] has argued that the defining characteristic of the 21st century will be a clash of civilizations. According to Huntington, conflicts between civilizations will supplant the conflicts between nation-states and ideologies that characterized the 19th and 20th centuries. These views have been strongly challenged by others like Edward Said, Muhammed Asadi and Amartya Sen.[19] Ronald Inglehart and Pippa Norris have argued that the “true clash of civilizations” between the Muslim world and the West is caused by the Muslim rejection of the West’s more liberal sexual values, rather than a difference in political ideology.[20] In Identity and Violence Sen questions if people should be divided along the lines of a supposed ‘civilization’, defined by religion and culture only. He argues that this ignores the many others identities that make up people and leads to a focus on differences.
Some environmental scientists see the world entering a Planetary Phase of Civilization, characterized by a shift away from independent, disconnected nation-states to a world of increased global connectivity with worldwide institutions, environmental challenges, economic systems, and consciousness.[21][22] In an attempt to better understand what a Planetary Phase of Civilization might look like in the current context of declining natural resources and increasing consumption, the Global scenario group used scenario analysis to arrive at three archetypal futures: Barbarization, in which increasing conflicts result in either a fortress world or complete societal breakdown; Conventional Worlds, in which market forces or Policy reform slowly precipitate more sustainable practices; and a Great Transition, in which either the sum of fragmented Eco-Communalism movements add up to a sustainable world or globally coordinated efforts and initiatives result in a new sustainability paradigm.[23]
Author Derrick Jensen argues that that modern civilization is intrinsically directed towards the domination of the environment and humanity itself in a harmful and destructive fashion.[24]
The Kardashev scale classifies civilizations based on their level of technological advancement, specifically measured by the amount of energy a civilization is able to harness. The Kardashev scale makes provisions for civilizations far more technologically advanced than any currently known to exist (see also: Civilizations and the Future, Space civilization).
“Civilization” can also refer to the culture of a complex society, not just the society itself. Every society, civilization or not, has a specific set of ideas and customs, and a certain set of manufactures and arts that make it unique. Civilizations tend to develop intricate cultures, including literature, professional art, architecture, organized religion, and complex customs associated with the elite.
The intricate culture associated with civilization has a tendency to spread to and influence other cultures, sometimes assimilating them into the civilization (a classic example being Chinese civilization and its influence on nearby civilizations such as Korea, Japan and Vietnam). Many civilizations are actually large cultural spheres containing many nations and regions. The civilization in which someone lives is that person’s broadest cultural identity.
Many historians have focused on these broad cultural spheres and have treated civilizations as discrete units. One example is early twentieth-century philosopher Oswald Spengler,[15] even though he uses the German word “Kultur,” “culture,” for what we here call a “civilization.” He said that a civilization’s coherence is based on a single primary cultural symbol. Civilizations experience cycles of birth, life, decline, and death, often supplanted by a new civilization with a potent new culture, formed around a compelling new cultural symbol.
This “unified culture” concept of civilization also influenced the theories of historian Arnold J. Toynbee in the mid-twentieth century. Toynbee explored civilization processes in his multi-volume A Study of History, which traced the rise and, in most cases, the decline of 21 civilizations and five “arrested civilizations.” Civilizations generally declined and fell, according to Toynbee, because of the failure of a “creative minority”, through moral or religious decline, to meet some important challenge, rather than mere economic or environmental causes.
“The Decline and Fall of the Roman Empire” was a well-known and detailed analysis of the fall of Roman civilization. Gibbon suggested the final act of the collapse of Rome was the fall of Constantinople to the Ottoman Turks in 1453 AD. For Gibbon:-
“The decline of Rome was the natural and inevitable effect of immoderate greatness. Prosperity ripened the principle of decay; the cause of the destruction multiplied with the extent of conquest; and, as soon as time or accident had removed the artificial supports, the stupendous fabric yielded to the pressure of its own weight. The story of the ruin is simple and obvious; and instead of inquiring why the Roman Empire was destroyed, we should rather be surprised that it has subsisted for so long.”[Gibbon, Decline and Fall of the Roman Empire, 2nd ed., vol. 4, ed. by J. B. Bury (London, 1909), pp. 173–174.-Chapter XXXVIII: Reign Of Clovis.–Part VI. General Observations On The Fall Of The Roman Empire In The West.]
It should be noted that this usage incorporates the concept of superiority and maturity of “civilized” existence, as contrasted to “rudeness”, which is used to denote coarseness, as in a lack of refinement or “civility.”
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