Animism is the belief that objects and creatures all possess a distinct spiritual essence. Animism perceives all things—animals, rocks, weather systems, human handiwork and even words—as animated and alive. Animism is used in the anthropology of religion as a term for the belief system of many indigenous peoples in contrast to the more recent development of organised religions. Although each culture has its own different mythologies and rituals, "animism" is said to describe the most common, foundational thread of indigenous peoples' "spiritual" or "supernatural" perspectives; the animistic perspective is so held and inherent to most indigenous peoples that they do not have a word in their languages that corresponds to "animism". Due to such ethnolinguistic and cultural discrepancies, opinion has differed on whether animism refers to an ancestral mode of experience common to indigenous peoples around the world, or to a full-fledged religion in its own right; the accepted definition of animism was only developed in the late 19th century by Sir Edward Tylor, who created it as "one of anthropology's earliest concepts, if not the first".

Animism encompasses the beliefs that all material phenomena have agency, that there exists no hard and fast distinction between the spiritual and physical world and that soul or spirit or sentience exists not only in humans, but in other animals, rocks, geographic features such as mountains or rivers or other entities of the natural environment: water sprites, vegetation deities, tree sprites.... Animism may further attribute a life force to abstract concepts such as words, true names or metaphors in mythology; some members of the non-tribal world consider themselves animists. Earlier anthropological perspectives, which have since been termed the "old animism", were concerned with knowledge on what is alive and what factors make something alive; the "old animism" assumed that animists were individuals who were unable to understand the difference between persons and things. Critics of the "old animism" have accused it of preserving "colonialist and dualist worldviews and rhetoric"; the idea of animism was developed by the anthropologist Sir Edward Tylor in his 1871 book Primitive Culture, in which he defined it as "the general doctrine of souls and other spiritual beings in general".

According to Tylor, animism includes "an idea of pervading life and will in nature". That formulation was little different from that proposed by Auguste Comte as "fetishism", but the terms now have distinct meanings. For Tylor, animism represented the earliest form of religion, being situated within an evolutionary framework of religion which has developed in stages and which will lead to humanity rejecting religion altogether in favor of scientific rationality. Thus, for Tylor, animism was fundamentally seen as a mistake, a basic error from which all religion grew, he did not believe that animism was inherently illogical, but he suggested that it arose from early humans' dreams and visions and thus was a rational system. However, it was based on unscientific observations about the nature of reality. Stringer notes that his reading of Primitive Culture led him to believe that Tylor was far more sympathetic in regard to "primitive" populations than many of his contemporaries and that Tylor expressed no belief that there was any difference between the intellectual capabilities of "savage" people and Westerners.

Tylor had wanted to describe the phenomenon as "spiritualism" but realised that would cause confusion with the modern religion of Spiritualism, prevalent across Western nations. He adopted the term "animism" from the writings of the German scientist Georg Ernst Stahl, who, in 1708, had developed the term animismus as a biological theory that souls formed the vital principle and that the normal phenomena of life and the abnormal phenomena of disease could be traced to spiritual causes; the first known usage in English appeared in 1819. The idea that there had once been "one universal form of primitive religion" has been dismissed as "unsophisticated" and "erroneous" by the archaeologist Timothy Insoll, who stated that "it removes complexity, a precondition of religion now, in all its variants". Tylor's definition of animism was a part of a growing international debate on the nature of "primitive society" by lawyers and philologists; the debate defined the field of research of a new science: anthropology.

By the end of the 19th century, an orthodoxy on "primitive society" had emerged, but few anthropologists still would accept that definition. The "19th-century armchair anthropologists" argued "primitive society" was ordered by kinship and was divided into exogamous descent groups related by a series of marriage exchanges, their religion was the belief that natural species and objects had souls. With the development of private property, the descent groups were displaced by the emergence of the territorial state; these rituals and beliefs evolved over time into the vast array of "developed" religions. According to Tylor, the more scientifically advanced a society became, the fewer members of that society believed in animism. However, any remnant ideologies of souls or spirits, to Tylor, represented "survivals" of the original animism of early humanity. In 1869, the Ed

Federal Shariat Court

The Federal Shariat Court, abbreviated as FSC, is a constitutional court of Pakistan, which has the power to examine and determine whether the laws of the country comply with Sharia law. The court is located in the federal capital, Islamabad, it consists of eight Muslim judges appointed by the President of Pakistan on the advice of the Chief Justice of the Court, from amongst the serving or retired judges of the Supreme Court or a High Court or from amongst persons possessing the qualifications of High Court judges. Justice Muhammad Noor Miskanzi ex Chief Justice of Balochistan High court is the current Chief Justice of the federal shariat court, taken oath on dated 20/04/2019. Of the 8 judges, 3 are required to be Ulema; the judges hold office for a period of 3 years, which may be extended by the President. Appeal against its decisions lie to the Shariat Appellate Bench of the Supreme Court, consisting of 3 Muslim judges of the Supreme Court and 2 Ulema, appointed by the President. If any part of the law is declared to be against Islamic law, the government is required to take necessary steps to amend such law appropriately.

The court exercises revisional jurisdiction over the criminal courts, deciding Hudood cases. The decisions of the court are binding on the High Courts as well as subordinate judiciary; the court frames its own rules of procedure. Since its establishment in 1980, the Federal Shariat Court of Pakistan has been the subject of criticism and controversy in the Pakistani society. Created as an islamisation measure by the military regime of Muhammad Zia-ul-Haq and subsequently protected under the controversial 8th Amendment, its opponents question the rationale and utility of this institution, it is stated that this court duplicates the functions of the existing superior courts and operates as a check on the sovereignty of Parliament. The composition of the court the mode of appointment of its judges and the insecurity of their tenure, is taken exception to, it is alleged, that this court does not meet the criterion prescribed for the independence of the judiciary; that is to say, it is not immune to pressures and influences from the Executive branch of the government.

In March 1981, the court ruled in an adultery appeal that stoning people to death was `repugnant to the injunctions of Islam,` a decision that upset ruling General Zia ul-Haq, Islamic revivalists. Zia ul-Haq replaced several members of the court, the above-mentioned decision was reversed. In 1982, the Federal Shariat Court ruled that there is no prohibition in the Qur'an or Hadith about the judgeship of a woman nor any restriction limiting the function of deciding disputes to men only. In 2013 Ashraf Jehan became the first female justice of the Federal Shariat Court. In 2016, Provincial Assembly of the Punjab passed a legislature, the Punjab Protection of Women against Violence Act 2016. Soon after its passing, it was challenged in Federal Shariat Court. In February 2017, the court issued its ruling on test-tube babies and validated its use conditionally; the Nation reported, "The Federal Shariat Court yesterday declared the option of using'test tube baby' method for conceiving babies for the married couples having some medical complications as lawful."The fact that lawyers make up a permanent majority of judges of the court, outnumbering Islamic ulama, has been credited with the court finding "technical flaws in every stoning and amputation appeal that it has heard", preventing the carrying out of sentences amputating limbs and killing by stoning.

Chief Justice of the Federal Shariat Court Official website Pakistan Federal Shariat Court on website

John Clare (soccer)

John Clare is an American soccer coach. He played professionally in the American Professional Soccer League and National Professional Soccer League. Clare, the father of Matt Clare, attended the College of Boca Raton, playing on the men's soccer team from 1986 to 1988. In 1989, Clare turned professional with the Fort Lauderdale Strikers of the American Soccer League. At the end of the ASL season, Clare moved to Germany where he trained, but played no league matches, with the Werder Bremen reserve team, he was back with the Strikers in 1990 as the team played in the American Professional Soccer League, formed by the merger of the American Soccer League and Western Soccer League that year. Clare remained with the Strikers through the 1993 season. In 1990, he signed with the Canton Invaders of the National Professional Soccer League, he spent two seasons with Canton. Clare played for the Charlotte Eagles of the USISL twice, the first time in 1997 and the second in 1999. Clare coaches with Players Club of Tampa Bay in Brandon, Florida