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THE PAKISTANI MILLITARY HAS BEEN PLUNGED INTO ITS DARKEST DAYS SINCE INDEPENDENCE BY RECENT EVENTS SURROUNDING THE PARTITION OF THE COUNTRY. THE PAKISTANI ARMY HAS SERVED A NUMBER OF PURPOSES, IN PARTICULAR UNDER AYUB KHAN WHEN IT PROVIDED THE MAIN SOURCE OF SUPPORT TO HIS LEADERSHIP. IT ACTED AS A VEHICLE FOR SOCIAL CHANGE, MAINTAINING A MODERN, CAPABLE ORGANIZATION AND STULITIFYING TRADITION.

THE PAKISTANI MILITARY HAS BEEN PLUNGED INTO ITS DARKEST DAYS SINCE INDEPENCE BY RECENT EVENTS SURROUNDING THE PARTITION OF THE COUNTRY. THE ARMY HAS PLAYED A NUMBER OF PURPOSES, IN PARTICLAR UNDER AYUB KHAN WHEN IT SUPPORTED HIS LEADERSHIP. IT ALSO ACTED AS A VEHICLE FOR SOCIAL CHANGE, MAINTAINING A MODERN CAPABLE ORGANIZATION AND STULTIFYING TRADITION, POVERTY, AND DISUNITY.

The 1981 Nationality Act harmonised immigration and citizenship law by incorporating patriality into the definition of citizenship. It created British Dependent Territory Citizenship for those without direct blood links to the UK. This status was especially anomalous for citizens in the oceanic island dependencies. Invasion led to the restoration of citizenship to all Falklanders and the St Helenians are promised restoration, but the status of the Ilois of the Chagos Archipelago remains unclear given that they were forcibly removed to Mauritius by the British colonial administration. Comments that muddle, inconsistency and racism continue to mark the evolution of immigration and citizenship law. (Original abstract - amended)

God has a dream. York Moore paints a vivid picture of how the dream of God is breaking into history to make all things new. Through the death and resurrection of Jesus, God is bringing an end to the world's nightmare of sin and death. Scripture's vision of Jesus' end-time work shows how the wrongs will be made right, and God's just judgment is good news for the world. Unpacking how the Bible describes the last things, Moore shows how we can partner with God as he brings his dream to reality. Every time a well is dug for a community, food is provided for the hungry or sex traffickers are brought to justice, the dream begins to take hold. --Amazon.com

Academics are falsely rumored to have a low regard for religion. Although Richard Dawkins and Christopher Hitchens, authors of The God Delusion and God Is Not Great, respectively, made atheism a best-selling subject in the United States, it is not coincidental that Hitchens and Dawkins are English. They were educated in a country where a strident antipathy toward religion is not unpatriotic. American atheists with as much brass are rare. Kicking religion around cannot be an American sport because, from colonial to contemporary times, religion has been a central component of American culture. To be sure, a lot of scholarly criticism has been directed at right-wing Christian and Islamic movements. But scholars whose personal views on faith incline them to echo Hitchens's mordant formula that "religion poisons everything" should probably look for a country other than the United States to study. The recent books of historians and sociologists of American religion have taken a tone toward the subject that has ranged from gentle to friendly.

In her bookLiberty of Conscience: In Defense of America's Tradition of Religious Equality(New York: Basic Books, 2008) the American philosopher Martha Nussbaum joins a chorus of American intellectuals who have criticized France and other European nations for their failure to embrace the concept of cultural pluralism. In Nussbaum's opinion, the meaning that the French attach toegalitéhas remained stuck in circumstances peculiar to the eighteenth century. The concept is outdated and has not in the contemporary world been able to protect cultural diversity in general and religious diversity in particular. Her book takes to task what she terms "the French tradition of "coercive assimilation" that is insensitive to what George Washington stressed as the "'delicacy and tenderness' that is owed to other people's 'conscientious scruples.'" The French refusal to allow Muslim schoolgirls to cover their heads with a foulard, however stylish it might be, is linked back to the French emancipation of Jews that required, in Nussbaum's analysis, a heavy requirement of cultural erasure. The French, like most Europeans, grew used to the idea "that citizens are all alike," an idea that now haunts France as it tries to figure out what to do with its Muslim population.