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Neil Young, Berkeley Community Theater, 1976.
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"Government is not reason; it is not eloquent; it is force. Like fire, it is a dangerous servant and a fearful master." - George Washington
Information on Caribou’s Ownership
Caribou Coffee became a public company after our initial public offering priced on September 28, 2005.
Our majority shareholder since 2000 is an affiliate of Arcapita Bank B.S.C.(c), a global investment group founded in 1997 with offices in Atlanta, London and Bahrain, a strong U.S. ally in the Middle East and the headquarters of the U.S. Navy’s 5 th Fleet. Following our initial public offering, Arcapita continues to own approximately 61% of our outstanding common stock.
Arcapita Bank has provided Caribou with the necessary resources for continuing to expand our store base in the U.S. Arcapita has total assets of over $1.2 billion and has executed transactions valued at over $7 billion in three main lines of business – corporate investment (private equity), real estate investment and asset-based investment. Arcapita’s corporate investment line of business has invested over $1 billion in equity across 17 transactions totaling over $2 billion in transaction value. Current and past corporate investments span a broad range of industries, including consumer products, healthcare, specialized manufacturing and technology. Portfolio companies include Cypress Communications (a telecommunications provider), Church’s Chicken (a quick service restaurant chain), Cirrus Industries (a general aviation aircraft manufacturer), Loehmann’s (a specialty retailer) and TLC Health Care Services (a national home nursing provider).
Arcapita, whose investors are located primarily in the Middle East , makes its investments in a manner consistent with the body of Islamic principles known as Shari’ah. Consequently, we operate our business in a manner consistent with Shari’ah principles and will continue to do so as long as Arcapita is a significant shareholder.
In particular, we must comply with Shari’ah principles regarding money that we borrow from other parties. For example, our lease financing arrangement, under which we have obtained financing to fund our operations and expand our business, is structured in a manner that complies with Shari’ah principles. The structure of this lease financing arrangement is described in the prospectus relating to our initial public offering. Also, a Shari’ah-compliant company is prohibited from dealing in the areas of alcohol, gambling, pornography, pork and pork-related products.
http://www.humanevents.com/
Posted: 02/14/2008
Religious Jameat Ulmae Pakistan (JUP) activists burn a placard with a heart painted on while denouncing Valentine's Day celebrations during a protest in Karachi, Pakistan, Thursday, Feb. 14, 2008.(AP Photo/Shakil Adil)
Good grief. No Valentines for you, Charlie Brown. At least not in Kuwait. And no roses or cards with red hearts for you, Lucy. Not in Saudi Arabia. The ever-tolerant Muslim world is now condemning Valentine’s Day.
Jamaan al-Harbash, a member of the Kuwaiti parliament, has called for Valentine’s Day celebrations to be banned. “We call on the commerce minister,” he declared in a fine froth of moral indignation, “to perform his duties by banning celebrations of Valentine’s Day which is alien to our society -- and contradicts our religion’s values and teachings.” Another Kuwaiti MP, Waleed al-Tabtabai, chief of a committee in parliament that monitors “alien practices,” said his committee will undertake a study this week on how to stop Valentine’s Day from initiating the “moral corruption” of Kuwaiti youth.
Over in Saudi Arabia, meanwhile, the notorious religious police who go by the name of the Commission for the Promotion of Virtue and Prevention of Vice have banned red roses. The Virtue Cops have even ordered florists and gift shops in Riyadh to take any red item off the shelf, lest Saudi lovebirds associate red with hearts and start a-spooning. Nothing new in that: in 2004, the Saudi fatwa committee forbade Saudis from celebrating the day: “It is a pagan Christian holiday and Muslims who believe in God and Judgment Day should not celebrate or acknowledge it or congratulate (people on it). It is a duty to shun it to avoid God’s anger and punishment.”
This is not just an Arabian Peninsula thing, either. Last year in Malaysia, a government official, Muhammad Ramli Nuh, declared, according to the Bernama News Agency, that “celebrating the Day could be regarded as recognizing the enemies of Islam because Valentine or Valentinus took part in planning and attacking Cordoba, once a well-known centre of Islam in Spain, causing its downfall.” Actually, St. Valentine was a third-century Christian martyr in the Roman Empire, but give Muhammad Ramli Nuh points for imagination.
All this indicates that in at least some parts of the Islamic world the dour spirit of the Ayatollah Khomeini is alive and well. For it was Khomeini, a man who took pains to make sure he was never photographed smiling, who once gave vent to this classic statement of religion-based dyspepsia: “Allah did not create man so that he could have fun. The aim of creation was for mankind to be put to the test through hardship and prayer. An Islamic regime must be serious in every field. There are no jokes in Islam. There is no humor in Islam. There is no fun in Islam. There can be no fun and joy in whatever is serious.” Likewise the jihad theorist Sayyid Qutb, after an unhappy sojourn in America in the late 1940s, complained about that Americans even “go to church for carousal and enjoyment, or, as they call it in their language, ‘fun.’”
Ok, students, let’s review: the Islamic jihadists promise poverty, hardship and prayer, from which people are released only at death -- which can be hurried along by strapping a bomb on yourself and detonating near some people you don’t like. Such as those Americans who are so misguided that their Declaration of Independence actually enumerates rights (which they -- how dare they? -- believe are endowed by God) to life, liberty and the pursuit of happiness.
Clash of civilizations? If there was ever any indication that it is upon us, it is this. The gulf between that noted American philosopher Dr. Seuss’s lapidary phrase, “These things are fun, and fun is good” and Khomeini’s barren “There is no fun in Islam” is yawning and unbridgeable. Many analysts and policymakers have remarked that the threat of the worldwide jihad has an ideological dimension, but political correctness, multiculturalism, and a fear of offending religious sensibilities have prevented most from articulating this dimension in any meaningful way. Perhaps the annual assault on Valentine’s Day, renewed again this year, points the way: the global jihad pits the civilization of fun and joy against the civilization of anger, rage, and dreariness.
As the controversy continues this week over Archbishop of Canterbury Rowan Williams’s avowal that Britain’s adoption of some elements of Islamic Sharia law is “unavoidable,” it might be useful to bear that in mind. And remember, also, that it was a Muslim woman, Yasmin Alibhai-Brown, who replied that what Williams “wishes on us is an abomination.” Those who have suffered from the latest crackdowns in Saudi Arabia and Kuwait would no doubt agree -- and would probably even ally with the West against the forces of Islamist gloom, given half a chance.
But will there be any Western leaders willing or courageous enough to cast off their multiculturalist shackles and give those people heart -- during this Valentine’s Day week -- by affirming that our struggle is one for simple joy in existence, against those who would rob us of that joy?
Mr. Spencer is director of Jihad Watch and author of "The Politically Incorrect Guide to Islam (and the Crusades)" , "The Truth About Muhammad" and "Religion of Peace?" (all from Regnery -- a HUMAN EVENTS sister company).
Wednesday, February 13, 2008
Edward Said throwing a stone at Israeli border guards.
With jihad terrorists around the world making recruits and justifying their actions by reference to Islamic teachings, academic study of Islam is needed more urgently than ever. Yet in today’s universities, political correctness almost completely forecloses any honest examination of the elements of Islamic culture or belief. Much of this is the result of the work of the late Edward Said, a hugely influential professor and author of the book Orientalism, which has set the tone for Middle East Studies in the United States ever since its first appearance in the 1970s. Said contended that Western academic study of Islam and the Middle East was deformed by notions of cultural superiority, and was a racist handmaiden of Western colonialism and imperialism.
Said’s word has become law. On most campuses today any examination of matters Islamic that is even remotely critical is shouted down and labeled bigotry and “hate speech.” Pre-1960 works by Western scholars on Islamic and Middle Eastern studies are disparaged or ignored. Said’s influence has for three decades now had the baneful effect of inhibiting academic and public debate about crucial issues such as how Islam must be reformed and whether or not this reform can be accomplished, and how Muslims and non-Muslims can develop a framework for peaceful coexistence as equals on an indefinite basis.
But now the fearless and clear-sighted Islamic scholar Ibn Warraq has dealt a body blow to the Saidist establishment in his new book Defending the West: A Critique of Edward Said’s Orientalism.
Ibn Warraq not only reveals the sloppiness and tendentiousness of much of Said’s research; he also demonstrates that Western study of Islam and Muslims has never been as uniform, imperialist, or supremacist as Said contended, delving deeply into the work of the classic Orientalists themselves – painters, sculptors, artists, and writers, much of whose work was once influential in numerous fields, but has of late been under a Saidist cloud. Defending the West shows these men to be, as Ibn Warraq describes them, “colorful and gifted individuals” who “had their own individual reasons for exploring artistically foreign climes, customs, people and costumes,” were not racist, and were not part of some rapacious imperialist project.
But in a certain sense, the subtitle of this book is unfortunate. For while Ibn Warraq elegantly and eruditely eviscerates Said’s thesis, the scope of this book is much wider. In an epigraph, he quotes Arthur Koestler, a man who knew a thing or two about the decline of civilizations: “The predicament of Western civilization is that it has ceased to be aware of the values which it is in peril of losing.” Ibn Warraq identifies three characteristics of Western intellectual inquiry – and of the work of the Orientalists whom Said disparages – that cannot be found consistently in non-Western (including Islamic) intellectual endeavors, and which are in danger of being lost today in the West, not least because of the ideological straitjacket that Said’s followers enforce in universities. The first of these is rationalism, and the prizing of knowledge for the sake of knowledge – Ibn Warraq observes that “under Islam, orthodoxy has always been suspicious of ‘knowledge for its own sake.’ Unfettered intellectual inquiry is deemed dangerous to the faith.” Then there is universalism, the idea of the essential unity of mankind that leads to a genuine openness to other peoples and cultures. While this has characterized the West since the Greeks, Ibn Warraq notes that, in a peculiar inversion of Said’s claim, the Islamic world has generally regarded non-Muslim cultures with contempt and lack of interest – even to the detriment of its own civilizational development. And finally, Ibn Warraq points out that the West has demonstrated from the beginning a capacity for self-reflection and self-criticism that has been almost wholly lacking in Islamic cultures. He explains that “the ability to turn a stream of fresh and free thought upon our stock notions and habits” has always been “the distinctive and redemptive grace of Western civilization.”
But today in our own colleges and universities the redemptive graces of Western civilization are ignored in favor of a Saidist litany of Western crimes and misdemeanors, sapping our strength for civilizational self-defense at the time we need it the most. Erudite, enlightening, entertaining, and magnificently broad in scope, Defending the West is the antidote.
Robert Spencer is a scholar of Islamic history, theology, and law and the director of Jihad Watch. He is the author of seven books, eight monographs, and hundreds of articles about jihad and Islamic terrorism, including the New York Times Bestsellers The Politically Incorrect Guide to Islam (and the Crusades) and The Truth About Muhammad. His latest book is Religion of Peace?.
John Henry Newman
Father John Christopher Aidan Nichols, O.P., is a figure to be reckoned with. Aidan Nichols, as he signs himself, has written extensively and authoritatively on the theology of Hans Urs von Balthasar and has also authored the very useful volume The Theology of Joseph Ratzinger. He has collaborated on several projects with Rowan Williams, the Archbishop of Canterbury, and is currently the first John Paul II Memorial Lecturer at Oxford University, the first lectureship in Catholic theology at Oxford since the sixteenth century.Resources
The Theology of Joseph Ratzinger by Aidan Nichols