These are all the Blogs posted on Wednesday, 23, 2009.
Wednesday, 23 December 2009
Miracle in Karbala - Fresh blood coming out of Rass Al Hussain
For those who celebrate Hannukah or Christmas this time of year, as you drink some eggnog before the burning yule-tide log, and gaze at the presents under the adorned tree, remember that this is a special time of year for Muslims as well, especially Shi'a. Ashoura (this coming weekend on Dec. 27, 2009) commemorates the beheading of Mohammad's grandson Husayn by rival Muslims loyal to Yazid, and the later death of Husayn's 4-year old daughter in captivity.
So, as a stand-in for jolly old Saint Nicholas, this video has a bloody disembodied head spurting blood from the forehead. The miracle is how the blood keeps appearing from the indentation on the forehead, even as flags are used to wipe the blood off. The blood keeps reappearing, miraculously. If the miracle of spurting blood puts you in the spirit to shout out the shahada or beat yourself (matam) with knife-like chains, do not hesitate or be shy, as remember, all religions are basically the same.
Bishop says plans for Muslim school in Burnley 'makes him weep'
From The Telegraph A bishop says a plan to open Britain’s largest Muslim faith school in a town still recovering from race riots eight years ago as “makes him weep" and claims it risks creating tensions.
The Rt Rev John Goddard, the Bishop of Burnley, suggested it would be more sensitive for the Islamic charity behind the project to consider a location in another part of the country.
His greatest fear is that the presence of the all girls’ school – which hopes to take 1,500 teenage boarders from around the world – might inflame Right-wing extremists and therefore “skew” the progress being made in integrating local communities. Thats it, chuck in the obligatory bogey man distraction.
The bishop also pointed out that both the Church of England hierarchy, and that of the Roman Catholic Church, deliberately held back from establishing their own new faith schools in the aftermath of the 2001 riots. Does he not know that Islam comes to our lands to dominate and not be dominated. Read Patrick Sookhedeo. Bishop Goddard’s comments follow a warning by Gordon Prentice, Labour MP for Pendle, that the school, described as a Muslim 'Eton' for girls, would both damage existing schools and colleges in the area and stoke community tensions.
The Mohiuddin Trust, based in Birmingham, insists that its college would actually strengthen ethnic and cultural relationships within the community. The Islamic community that is, for to a Muslim there is no other kind. Amjad Bashir, the trust’s general secretary, said of the Burnley scheme: “This will be an international community college that will provide for the needs of Islamic women. It is not just some mad place where they are going to be brainwashed by nonsense.”
Bishop Goddard told The Daily Telegraph: “I’ve certainly got concerns, and I regret the idea of it because it distracts us from the most important task of integrating.
“Until other projects develop, the local schools are our best hope of delivering understanding and tolerance.”
Bishop Goddard told The Daily Telegraph: “I’ve certainly got concerns, and I regret the idea of it because it distracts us from the most important task of integrating. Until other projects develop, the local schools are our best hope of delivering understanding and tolerance.”
He added: “I wonder whether it is the most sensitive placing of a school. I would worry about its impact on the local community and whether it would skew the positive things that are happening here.”
Since the Burnley riots local schools have been given a £250 million makeover, with a number of closures and amalgamations. Which were not universally popular among the indigenous population if I recall comments in the local papers correctly. Local councils have used the changes as a means of improving relationships between ethnic groupings.
Bishop Goddard recalled how in the aftermath of the riots the Church of England held back from pushing for a faith school. Similarly, the Bishop of Salford, the Rt Rev Terence Brain, decided not to seek the foundation of a Catholic Sixth Form College. Dear Bishops, this is the lesson learnt the hard way. Now get out there and preach the Good News. Its time to turn the flood. Dr Mohammed Iqbal, a Mohiuddin trustee, said: 'At this moment it's difficult to offer a detailed response about the courses to be offered as we are still in the preliminary planning stages.
“We do, however, expect to offer a variety of skills and courses. A-levels are being considered but may not be available as soon as the college starts. Our objective is to offer young women the opportunity to empower themselves with better qualifications with the aim of improving chances of securing better employment.” Without A-levels how are girls going to access further education and get this 'better employment'. Or is the 'better employment' really a 'better bride price'?
Wretched, jobless, invisible: are Britain�s Somalis the enemy within?
The Times seems to be of the opinion that prestigious jobs and affluence will be the solution to the problem, and one must never forget the potential fullfilled by Aayan Hirsi Ali and her comrades, the young woman mentioned in the first paragraph must also have been very hard working, motivated and intelligent, but my experience is that Somali menfolk are all too visible on the tube and lounging on every street corner of east London and are jobless by choice. It is easy to think of the war in Somalia as being, to quote Neville Chamberlain, a “quarrel in a far-away country between people of whom we know nothing”. That is a dangerous illusion.
This is a conflict that has driven tens of thousands of Somali refugees to Britain. They are probably the poorest and most disadvantaged ethnic community in the country, a people whose disaffected young are all too easily recruited by gangs or, worse, Islamic extremists.
Government officials say that dozens have already returned to Somalia to join al-Shabaab, the brutal militia with links to al-Qaeda that is fighting the Western-backed Government. They fear that these battle-hardened jihadists will bring their newly acquired skills back to the UK. One senior official told The Times that Somalia had risen sharply up the list of threats to Britain’s security and was probably now second after Pakistan. “It’s something we worry about a lot,” he said.
Lord Malloch-Brown, the former Foreign Office Minister, warned before leaving office in July that “the main terrorist threat comes from Pakistan and Somalia, not Afghanistan”. Radicalised Somali immigrants have already launched botched terrorist attacks in Britain and Australia.
The Government has no reliable statistics on how many Somalis now live in Britain. One official reckoned that there were 150,000 legal immigrants and three times as many illegal ones.
The usual estimate is about 250,000, mostly in London but with sizeable numbers in Liverpool, Sheffield, Bristol, Cardiff and other cities.
It is almost certainly the biggest Somali community in the worldwide diaspora and suffers from shockingly high levels of unemployment, low levels of education and wretched living conditions.
A 2008 report by the Institute for Public Policy Research suggested that 46 per cent had arrived in Britain since 2000, 48 per cent had no qualifications and barely a quarter of the working age population was employed — mostly in menial jobs.
In 1997 Haringey Council found that 50.6 per cent of its Somali adults were illiterate in any language. Not exactly what I think of as enrichment.
The community is fractured, has largely failed to integrate and has lost its traditional social structures. Britain has only one Somali mayor, in Tower Hamlets, East London, and one former councillor, in Liverpool. I'm sorry but we shouldn't have Somali mayors and suchlike in Great Britain. We should have English and Welsh mayors, who may have a Somali or Polish or Maltese heritage but who are themselves English. Call me old fashioned. The Metropolitan Police employs not a single Somali policeman, although it is now training four. “It has been called the invisible community,” Mohamed Aden Hassan, co-founder of the Somali London Youth Forum, said.
Not surprisingly, some marginalised young Somalis join gangs: the Tottenham Somalis, the Woolwich Boys, Thug Fam. Anecdotal evidence suggests that Somalis are too often the perpetrators, or victims, of violent crime.
Other young Somalis, angered by the US and British-led wars in Iraq and Afghanistan, have followed the siren call of Islamic fundamentalism. Two of the four men who tried to bomb the London Underground on July 21, 2005, were Somali asylum-seekers.
Others have gone home to fight for al-Shabaab, which, until Ethiopian troops withdrew from Somalia in February, portrayed itself as a nationalist group fighting foreign occupiers and enjoyed considerable support among British Somalis.
British officials are uncertain whether the converts are recruited on the street, in mosques, or through the internet, but al-Shabaab certainly exploits the latter. In one online video two young suicide bombers talk of the “sweetness of jihad”.
“How dare you sit at home and see Muslims getting killed . . . Those who are in Europe and America, get out of those countries,” they say.
Officials do not know exactly how many have gone because they cannot distinguish between Somalis travelling home for legitimate and illegitimate reasons. If they are so very poor how come they can afford the fair. If the homeland is so dangerous how come they go back and forth? Refugee German Jews in 1940 couldn't pop home for Passover when they felt homesick. A counter-terrorist source said: “They are not just fighting and learning new skills, but forging contacts from around the world.” Make it a rule - if they once leave the country, they don't get back in. Conviction of a crime = deportation.
I’ve barely scratched the surface of the history of Christmas Carols because I’ve allowed myself to be diverted into a few interesting side-channels, so in this penultimate post of the series let me rapidly fill in some of the major historical points and give you all the occasional link to some lovely recordings of a Carol or two. I’m going to concentrate on the period from about AD1300 to the present day since I’ve already speculated quite enough about the many, many centuries of singing before that early date and about how many musicologists and text analysers link our Carols back into our ancient ages.
The earliest written works in English to record Christmas Carols, well carols in general, at any rate, appear to be the poems of Father John Awdelay, a Chantry Priest at Haughmond Abbey in Shropshire. We don’t know when he was born but we think that he died sometime around AD1430. His works are preserved in a manuscript in the Bodleian Library in Oxford (Douce 302). One of his poems – There is a Flower – has had tunes composed for it by Dr. J.M. Rutter and by Dr. W.S. Vann.
We know, as I wrote here, that there is a twelfth century record of Christmas Carols by Adam of St. Victor and I pointed out here that Christmas Carols were very popular in Medieval times. The Protestant Reformation and the Churches which arose from it, however, regarded the celebration of Christmas as far too Roman Catholic and did their best to eliminate any celebrations linked to Our Lord’s Birth – although, to be fair, Martin Luther made Carols and actively encouraged their use.
Despite the Reformation, Carols continued to be sung – usually in rural areas – and composed. "Adeste fidelis" (‘Oh come all ye faithful’) was written by John F. Wade (with additional verses by the Abbe Etienne J.F.Borderies) sometime in the early seventeen-hundreds. Frederick Oakeley translated the Latin into the English version we all sing today but there is some doubt as to how old the original Latin text might be with some authorities believing that it could be early eleventh century. The music, however, was indisputably written in the early eighteenth century but, again, some people claim that one can hear vestiges of a much older tune therein – and that’s perfectly possible given Wade’s, and everyone else’s, comprehension of his musical heritage at the time he wrote it. There is some argument that Wade, a Jacobite, meant this Carol as a paean to the birth of the pretender but I doubt that for it discounts entirely the movement of Faith within a man and we do know that after he fled England he lived amongst the Catholic exiles in France and worked on devotional music for the rest of his life.
Moving on, in AD1833, W.B. Sandys FSA published his Christmas Carols Ancient and Modern (London (UK), Richard Beckley, 1833) which featured many old Carols of Christmastide – as the title implies – as well as much that was recent at the time of publication. The First Noel, an ancient Cornish Christmas Carol that Sandys, or someone around him, modernised, was included in this collection. We don’t have the original but the text and the music, if one attempts to take out Sandys’ reworkings, sound very early, and very West Country indeed, because all three phrases end on the third of the scale which is a characteristically Cornish musical idiom in the early folk tunes.
In the second half of the nineteenth century composers like Arthur Sullivan (he of Gilbert & Sullivan fame) added impetus to the Christmas Carol’s rediscovery by rewriting much of the ancient music in a form which was easier for their contemporaries to play and sing. To this period such Christmas Carols as Good King Wenceslas and It came Upon the Midnight Clear belong. The latter is a modern Carol from new England (USA) written by Edmund H. Sears, with music by Richard S. Willis called, simply, ‘Carol’, but in the UK the tune most often sung is one adapted from an ancient carolling folk tune in 1874 by Arthur Sullivan and is called ‘Noel’ – a synthesis of modern words with ancient music which was common in nineteenth century in England as our ancient musical and literary heritage was rediscovered.
Good King Wenceslas today ports the much loved words, for us English speaking folk, by John M. Neale (AD1818-AD1866), Warden of Sackville College (with the assistance of Thomas Helmore), which are actually a very, very imaginative ‘translation’ of Vaclav Alois Svoboda’s poem about Wenceslas written in AD1847 which he, or so he claimed, based on old Czech folk stories and traditions about Saint Wenceslas I, Duke of Bohemia (c.906–c.933AD). The tune, however, is the Tempus adest floridum (‘It is time for the flowering’) from the Piae cantiones ecclesiasticae et scholasticae veterum Episcoporum (‘Devout ecclesiastical and school songs of the venerable Bishops’) which is a Swedish collection of medieval Latin songs compiled by Jacobus Finno and published in 1582 in Griefswald (now in Germany but, at the time that work was compiled, part of Sweden) by Theodoricus P. Nylandensi.
Traditionally, the tunes for Christmas Carols – indeed, most carols – are written using the medieval chord structure – and that’s easily faked by most competent composers in any era so it’s hard to be certain of the provenance of any tune, but researchers can trawl through Libraries of ancient manuscripts and follow the clues and tantalising references and at least we can give you some idea about our musical past and our ancient Christmas Carols. That Medieval structure is based on the Roman chord structure (as far as we can determine from our Libraries) which seems to be based on a much more ancient understanding of music. The unique sound of Christmas is at least as ancient as our Faith and, it seems, maybe even older.
The tradition of English Christmas Carol singing is still alive and well – and new Carols are still being written and the old Carols are still being sung and enjoyed by millions of us. It is that depth and richness of culture and tradition which this site, NER, seeks to protect and nurture and define and defend. Know your history, say I, for without that knowledge you cannot defend yourself against the infidel hordes.
If you don’t know who you are, how can you define what you want to become? Our ancient Christmas Carols tell us who we are, where we’ve come from; but they don’t necessarily tell us where we are going to go – that’s a journey which is solely up to us to plot.
By the way, the tune to Hark, The Herald Angels Sing is Mendelssohn’s, adapted to Charles Wesley’s words by W.H. Cummings, and it first appeared in AD1861 although it was written in AD1840. Given Felix Mendelssohn’s incredibly profound knowledge of ancient music we can only guess as to whether or not he adapted an early tune or composed something entirely new, but in the tradition! A great Christmas, Christian Carol with music by one of the great, perhaps the greatest, Jewish (Austrian) composers! We live in a Judeo-Christian society and ours is a fantastic and great culture, and I rest my case!
There are few sights more melancholy than that of uncompleted buildings on which all work has stopped. Such buildings conjure up the spectre of a civilization that has collapsed even before it flourished.
Since everything in Dubai is on the most expansive scale – the largest, the swankiest, the most gilded – its de facto moratorium on further construction is likewise on the very grandest scale. Motionless cranes hover over vast buildings at all stages of construction, from mere hole in the ground to iron-and-concrete skeleton and near completion. Even thousand-foot towers that require only a few more sheets of finishing cladding are left incomplete.
To adapt (very slightly) the lines of Percy Bysshe Shelley: My name is Rashid Al Maktoum, bling of blings: Look on my works, ye Vulgar, and despair! I looked out of my window and, of 12 buildings I saw under construction, work was continuing on just two – and those the smallest of them.
When work on skyscrapers stops, the entrails of these vast edifices are exposed to the gaze, and somehow seem frighteningly fragile to support the immense weight of what they are supposed to eventually contain. One never takes the lift in such a building with quite the same insouciance as one did before. The marble, the steel, the glass of many colours with which the buildings will be covered seem but a veneer to conceal a deep inner shoddiness of rough concrete, cement and breezeblock. The veneer of civilization that covers man's eternal savagery seems several layers thick by comparison.
Will the sand reclaim Dubai as the jungle once reclaimed Angkor Wat? Despite a fall in property prices of more than 50 per cent within a week or two, the official line is that the “fundamentals” of Dubai's economy are strong and recovery will be swift. But what are the fundamentals of an economy built on confidence, celebrity, spectacle, dream, fantasy, illusion and debt, to say nothing of an infinite supply of cheap labour from India, Pakistan and the Philippines? The latter, at least, seems secure for the foreseeable future.
Driving around Dubai, one wonders how anyone could have failed to see the crash coming. Scores of completed buildings, offices and apartment blocks alike, stood empty. It is not that their occupants had gone, driven out by the crisis: They were never occupied in the first place. No man with eyes in his head and one or two very simple economic principles in his mind could have supposed that the only way for property prices in Dubai to go was up. Debt and investment are by no means always symbiotic.
Even as a shopping destination – Fly, Buy, Dubai was long the city-state's national slogan, its equivalent of Liberté, égalité, fraternité – Dubai has fewer and fewer attractions. One of the problems with free trade is an increasing equalization of prices, of goods if not of labour, throughout the world; the shoddy and trivial glamour of designer labels can be had for the same price everywhere.
Why, then, go to Dubai? To an astonishing extent, the city is dependent on the excellence of its airline, Emirates. No one who had the choice would fly anything else; all North American and European airlines, by comparison, are wretched. And the airline is very profitable, if official figures are to be believed. (Some claim the profits are subsidized by preferential landing fees at Dubai, though this is also denied.) At the very least, the airline poses an interesting challenge to those who say that, under any circumstances, a state-owned company cannot be efficiently run or provide good service.
"A Christmas Carol, Sung to the King in the Presence at White-Hall"
Dark and dull night, fly hence away,
And give the honour to this Day,
That sees December turned to May.
If we may ask the reason, say
The why and wherefore all things here
Seem like the Spring-time of the year?
Why does chilling Winter's morn
Smile like a field beset with corn?
Or smell like to a Mead new-shorn,
Thus, on the sudden? Come and see
The cause, why things thus fragrant be:
'Tis He is born, whose quickening birth
Gives life and luster, public mirth,
To Heaven and the under-Earth.
We see Him come and know him ours,
Who, with His sunshine and His showers
Turns all the patient ground to flowers.
The darling of the world is come
And fit it is, we find a room
To welcome Him. The nobler part
Of all the house here, is the heart.
Which we will give Him, and bequeath
The Holly, and this Ivy wreath,
To do Him honour, who's our King,
And Lord of all this reveling.
Was The "Main Source Of Anti-Zionism" Ever "Nationalism"?
From an article by Daniel Pipes in the Jerusalem Post:
"To provide context: About 20 percent of Palestinians since the 1920s have been willing to live with Israel in a state of harmony. The Egyptian response exceeds this slightly, the Saudi one comes in substantially below it. These results are in keeping with the more overtly religious nature of political life in Saudi Arabia than in Egypt. They confirm that the main source of anti-Zionism now is no longer nationalism but Islam."
When was the "main source" of "anti-Zionism" (meaning: a refusal to contemplate the existence, whatever its size, of an Infidel nation-state in the middle of Dar al-Islam?) ever "nationalism"? Was the Mufti of Jerusalem a "nationalist." and if so, what was the nation he was a "nationalist" about? Was it "the Arab nation"? Or was it, as he told the Bosnian SS Recruits who were all Muslims, rather, the "Umma," the Nation of Islam (in the real, not the Elijah-Muhammad, sense)?
When the Arabs attacked Jews in the Old City of Jerusalem in 1921, when they massacred every last Jew who remained in Hebron in 1929, when they attacked Jews on their farms and villages throughout the 1930s, when the armies of five Arab states went to war, some with a lot of enthusiasm and some with less, against the nascent Jewish state of Israel, did they do so out of "nationalism"? Was Saudi Arabia defending "Saudi nationalsim" or even "Arab nationalism," when it did what it could -- which was not much, save for having its ambassador, the Lebanese-born Jamil Baroody, rant and rave against Israel at the U.N. -- to damage the Jewish state?
When Azzam Pasha, great-uncle to Ayman al-Zawahiri, and Secretary-General of the Arab League, promised "a massacre" of the Jews "the likes of which have not been seen since the time of the Mongols" (a reference to the conquest of Baghdad by the Mongols in 1248, a key event in Muslim history), was he being an "Egyptian" nationalist, an "Arab" nationalist, or simply an Arab Muslim, appealing to the Muslim sense of important events in their own, Islamic history?
What about Nasser, using the language of Islam in mid-May 1967, or even the commands given by the officers of the army of Jordan, with "plucky little king" Hussein, for so long the West's favorite Muslim, the commands to the troops which read "kill the Jews! kill them wherever you find them!" Jordanian nationalism? Arab nationalism? Or something deeper?
That comment is worrisome. For if Pipes, who has been studying Islam all of his adult life, can write such a sentence as "[t[hey [the answers to these questions] confirm that the main source of anti-Zionism now is no longer nationalism but Islam." then what can we expect of others? And if, furthermore, he continues to think of Arab nationalism as distinct from, rather than as a temporary (more realistic under the pre-OPEC conditions then prevailing) subset of pan-Islamism (the conscious promotion of Islam as against Infidels, whatever internecine struggles within the Camp of Islam might continue or arise), as that quoted sentence iimplies, what hope for others less well-informed?
Pan-Arabism (or "Arab nationalism") had its heyday at a time when many non-Arab Muslim countiries -- Pakistan (West and East), Indonesia -- had just obtained their independence, or were still acquiring it (North Africa). It was a world without any major Muslim presence in Europe, and long before the oil wealth had started to make an impact. Muslim states were weak, their diplomatic influence small. It was unrealistic to push for putting Islam against the powerful West, but at least pan-Arabism, under a rightly-guided charismatic Arab despot (Nasser was the first claimant, and Saddam Hussein the second) could be an appropriate substitute, smaller in ambition, but entirely fitting because, after all, Islam always has been a vehicle for Arab supremacism. So why not work for Arab unity, pan-Arabism (carelessly called "Arab nationalism" and even more carelessly presented as an alternative to the pan-Islamic impulse).
There is incredible confusion among commentators and analysts, about all that goes on in the Arab and Muslim world. Where have you seen discussion of the Houthi rebels in the north of Yemen that points out that from 1962 to 1967 the Uber-Sunni Saudis took the side of the Shi'a in the north, and what's more, managed to explain why? Where have you seen a discussion of Syrian politics that actually explained, by reference to the Alawite character of the despotic regime in place for nearly the last half-century, why that regime both allows Sunni Arabs easy transfer from Syria to Iraq, to kill Shi;'a, and at the same time is allied with Shi'a Iran? Where have you seen an explanation for the seemingly mercurial nature of the changing alliances offered by the Druse leader Kamil Jumblatt or, for that matter, adequate explanation of the calculations made by Christian general Aoun, or by Pierre Gemayel? Who has explained why, back in the 1920s, an Egyptian writer wrote of "Pharaonism" and why that may be the best hope for Egypt's Copts, and for Egypt itself?
in the Arab and Muslim world. of shifting alliances and misalliances, of promises solemnly made and just as solemnly cast aside, of all the calculations that are made, depending on local winds -- as in "which way the wind is blowing" among the circumambient Muslims -- but made against a backdrop, or resting on a substratum, or relying on the main explanatory narrative that fills the minds and hearts of all those who are involved -- the backdrop, the substratum, the explanatory narrative, of Islam, Islam, Islam.
Rosemary Soohkdeo, wife of Barnabas Fund Director Patrick, would not use a term like "dozy bints" to describe a Western woman foolish enough to convert to Islam. Nevertheless, she is unflinching and outspoken on the subject of Christian women who convert. Some, it seems, are as old as eighty. What's in it for them? Listen to the interview with her here. She discusses her book on the subject, Standing in the Shadows, which I touched on in this post some time ago.
WASHINGTON, Dec. 23 /Christian Newswire/ -- The Christian Defense Coalition and Generation Life are outraged that an ornament of a man who crushed human and religious rights, trampled on freedom and oversaw the deaths of 50,000,000 of his own people would be honored by a display on the White House Christmas tree during this holy season.
Photo: Mao Zedong ornament from the White House Christmas tree in the Blue Room.
If these reports are true, President Obama has shown a profound disrespect for Christianity and the message of the Christ-child which was heard so loudly on Christmas morning; "Peace on earth, goodwill toward man."
Both organizations are calling for the ornament to be removed and an apology to be issued by the White House to all people of faith, Christians and the Chinese people, many of whom are still in prison because of Mao's policies.
The attorney for Rev. Patrick J. Mahoney, Director of the Christian Defense Coalition, contacted the White House and was told that they could neither confirm if the ornament was ever on the tree or if had been removed.
This episode is especially troubling in light of the fact that President Obama covered up a white cross at Georgetown University and a symbol for the name of Jesus. It now appears the President is continuing his disrespect and lack of sensitivity toward symbols and traditions of the Christian faith by insulting the birth of Christ with an image of brutal dictator on the White House Christmas tree...
PRESIDENT OBAMA should not lament but sigh in relief that Iran has rejected his nuclear deal, which was ill conceived from the start. Under the deal, which was formally offered through the United Nations, Iran was to surrender some 2,600 pounds of lightly enriched uranium (some three-quarters of its known stockpile) to Russia, and the next year get back a supply of uranium fuel sufficient to run its Tehran research reactor for three decades. The proposal did not require Iran to halt its enrichment program, despite several United Nations Security Council resolutions demanding such a moratorium.
Iran was thus to be rewarded with much-coveted reactor fuel despite violating international law. Within a year, or sooner in light of its expanding enrichment program, Iran would almost certainly have replenished and augmented its stockpile of enriched uranium, nullifying any ostensible nonproliferation benefit of the deal....
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