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Ashoka's policy of Dhamma
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Ashoka The Great
Maurya Samrat
A "Chakravartin" ruler, 1st century BCE/CE. Andhra Pradesh, Amaravati. Preserved at Musee Guimet
Reign
268–232 BCE
Coronation
268 BCE
Predecessor
Bindusara
Successor
Dasharatha
Born
304 BCE, Close to 7 Aug
Pataliputra, Patna
Died
232 BCE (aged 72)
Pataliputra, Patna
Burial
Cremated 232 BCE, less than 24 hours after death
Ashes immersed in the Ganges River, possibly at Varanasi
Dynasty
Maurya
Religion
Buddhism
Dhamma is a set of edicts that formed a policy of the Mauryan emperor Ashoka Maurya (Devanāgarī: अशोक, IAST: Aśoka), who succeeded to the Mauryan throne in modern-day India around 269 B.C.[1] Many historians[which?] consider him one of the greatest kings of ancient India for his policies of public welfare. His policy of Dhamma has been debated by intellectuals.[2][3]
Contents
[hide]
1 Definition
2 Historical background
2.1 Socio-economic conditions
2.2 Religious conditions
2.3 Polity
3 Distribution of inscriptions
4 Dhamma causes
5 Edicts
5.1 Text of the Edicts
6 Dhamma and The Mauryan state
7 Interpretations
8 See also
9 References
10 External links
Definition[edit]
The word Dhamma is the Prakrit form of the Sanskrit word Dharma.[4][5][6] There have been attempts to define and find equivalent English words for it, such as "piety", "moral life" and "righteousness" but scholars could not translate it into English because it was coined and used in a specific context. The word Dharma has multiple meanings in the literature and thought of ancient India. The best way to understand what Ashoka means by Dhamma is to read his edicts, which were written to explain the principles of Dhamma to the people of that time throughout the empire.[7][8][9]
Dhamma was not a particular religious faith or practice, or an arbitrary formulated royal policy.[10] Dharma related to generalized norms of social behavior and activities; Ashoka tried to synthesize various social norms which were current in his time. It cannot be understood by assuming it is one of the various religions that existed at that time. To understand why and how Ashoka formulated Dharma and its meaning, one must understand the characteristics of the time in which he lived and to refer to Buddhist, Brahmanical and other texts where norms of social behavior are explained.[11][12]
Historical background[edit]
Maurya Empire at the age of Ashoka. The empire stretched from Afghanistan to Bangladesh/Assam and from Central Asia (Afghanistan) to South India.
Socio-economic conditions[edit]
The Mauryan period saw a change in the economic structure of the society. The use of iron resulted in surplus production, and the economy changed from being a simple, rural economy to a pattern of economy in which urban centres became important. It has been generally argued[by whom?] that the use of the Northern Black Polished Ware pottery is an indicator of material prosperity in the period. The use of Punch-marked silver coins and some other varieties of coins, the conscious intervention of the State to safeguard trade routes and the rise of urban centers point to a structural change in the economy, requiring adjustments in the society. The commercial classes had come to the forefront of society. The emergence of urban culture demanded a flexible social organization. The incorporation of tribes and peoples from the outlying areas into the social fabric also presented a problem.[13][14]
The response of the Brahmanical social order, which was based on the four-fold varna division, was to make the caste system more rigid and deny a higher status to the commercial class. The rigidity of the Brahmanical class system sharpened the divisions within the society. The lower orders turned to various heterodox sects and this created social tensions. It was this situation which emperor Ashoka inherited when he ascended the Mauryan throne.[14]
Religious conditions[edit]
The Brahmanical hold over society, assiduously built through the later Vedic period, was coming under increasing attack. The privileges of the priests, the rigidity of the caste system and the elaborate rituals were being questioned. The lower orders among the four sects began to favour new sects. The vaishyas, who were technically included in the higher social category, were treated as inferior to both Brahmans and Kshatriya. The opposition of the commercial class to Brahmanism was to give a fillip to the other sects of the society.[13][14] Buddhism began as schismatic movement from the more orthodox outlook of Brahmanism. Its basic tenet was an emphasis on misery and advocacy of the middle path. It was a set of ethical principles. Buddhism opposed the dominance of the Brahmans and the concept of sacrifices and rituals. It thus appealed to lower social orders and to emerging social classes. The human approach to relations in society preached by Buddhism further attracted different sections to itself.[14][15][16][17]
Polity[edit]
The Mahajanapada of sixth century B.C. marked the beginning of the state system in many parts of India. Only a small section of society came to have a monopoly of power, which they exercised over the rest of the society. There were gana-samghas in which the rulers were a group of hereditary Kshatriya or members of a clan. By the time Ashoka ascended the throne, the state system had grown very elaborate.[13][14] It was characterized by:
The political supremacy of one region (Magadha) over a vast territory which comprised many previous kingdoms, gana-samghas, and areas where no organised states had previously existed;
Existence within this vast territory of geographical regions, cultural areas, and of different faiths, beliefs and practices;
Monopoly of force by a ruling class of which the emperor was the supreme head.
Appropriation of a very substantial quantity of surpluses from agriculture, commerce and other sources.
The complexity of the state system demanded an imaginative policy from the emperor which required minimal use of force in such a large empire having diverse forms of economy and religions. It could not have been controlled by an army alone. A more feasible alternative was the propagation of a policy that would work at an ideological level and reach out to all sections of the society. The policy of Dharma was such an endeavour.[14][15][18]
Distribution of inscriptions[edit]
Main article: Edicts of Ashoka
Distribution of the Edicts of Ashoka[19]
Ashoka expounded his policy of Dhamma through his edicts.[20] By engraving his views about Dhamma on these edicts, Ashoka tried to directly communicate with his subjects.[21] These inscriptions were written in different years of his life.[22] The inscriptions can be divided into two categories. A small group of inscriptions reveal that the king was a follower of Buddhism and were addresses to the Buddhist church—the samgha. These inscriptions are declarations of Ashoka's relationship with the Buddhist order.[23] Inscriptions of the other category are known as the Major and Minor Rock Edicts, which were inscribed on rock surfaces. This larger group includes the Pillar Edicts inscribed on specially erected pillars.[24][25]
All the sites of Ashokan inscription were chosen carefully to ensure that they were accessible to large numbers of people. These edicts are proclamations to the public at large. They explain the idea of Dhamma. One must make a distinction between Ashoka's policy of Dhamma which stressed social responsibility and Ashoka's own commitment as a Buddhist. There has been a tendency in the past among historians to study the policy of Dhamma and Ashoka as Buddhist in the same context without making any distinction. An examination of the inscriptions suggests that Ashoka declared his personal association with a Buddhist order and on the other he tried to teach, through the policy of Dhamma, the importance of social responsibility and tolerance amongst different members of the society.[26][27]
Dhamma causes[edit]
The policy of Dhamma was an earnest attempt at solving some of problems and tensions faced by a complex society.[28] Ashoka's private empire were responsible for the formation of the policy. The immediate social environment in which Ashoka grew up influenced him in later years.[25][29][30] The Mauryan kings adopted an eclectical outlook. Chandragupta took recourse to Jainism in his later years and Bindusara favoured the Ājīvika. Ashoka adopted Buddhism in his personal life, though he never imposed Buddhism on his subjects.[21]
By the time Ashoka ascended the throne, the Mauryan imperial system had become complex, encompassing various cultures, beliefs and social and political patterns. Ashoka had to either maintain the structure by force—which would incur tremendous expenses—or to define a set of social norms which would be acceptable to all social practices and religious beliefs.[31][32] He was aware of the tensions which the heterodox sects—Buddhism, Jainism and Ajiviksim—had generated in society. They were all opposed to the domination of the Brahmans and had a growing number of supporters. But Brahmans continued to control society and hostility was inevitable. It was essential to bring about a climate of harmony and mutual trust.[31][32] There were many areas within the empire where neither the Brahmanical system or the heterodox sects prevailed. Ashoka referred to the country of Yavanas, where neither Brahmanical nor Sramanical culture were in vogue. In many tribal areas, people were unfamiliar with Brahmanical or heterodox ideas. To make the empire survive and to bring some cohesion within the empire in the midst of this diversity, some common patterns of behaviour and common approaches to the society's problems were needed.[31][32]
Edicts[edit]
See also: Ashoka's Major Rock Edicts
Edicts of Ashoka I-XI in Shahbazgarhi, Peshawar, along the Karakoram Route, now the Karakoram Highway
The principles of Dhamma were formulated to be acceptable to people belonging to different communities and following any religion. Dhamma was not given any formal definition or structure. It emphasized tolerance of people and the notion of showing consideration towards slaves and servants; there is stress on obedience to elders; generosity towards the needy, Brahmans and Sarmanas. Ashoka pleaded for tolerance of different religious sects in an attempt to create a sense of harmony.[33] The policy of Dhamma also laid stress on non-violence, which was to be practiced by giving up war and conquests and also as a restraint on the killing of animals. However, Ashoka realized that a certain display of his political might may be necessary to keep the primitive forest-dwelling tribes in check.[34]
Ashoka's Edict at Maski, Raichur district, Karnataka. This Edict Confirmed the Name Ashoka for "Devanampiya Piadassi"
The policy of Dhamma also included other welfare measures, like the planting of trees and digging of wells. Ashoka attacked ceremonies and sacrifices as meaningless. A group of officers known as Dhamma mahamattas were instituted to implement and publicize the various aspects of Dhamma.[35] Ashoka made them responsible for carrying his message to various sections of society, However, they gradually developed into a type of priesthood of Dhamma with great powers and soon began to interfere in politics.[32][36][37]
Ashoka's Edict at Gujarra, Madhya Pradesh
The aspects of Dhamma were developed chronologically.[38][39][40][41]
Major Rock Edict I prohibits animal sacrifice and holidays of festive gathering.[42]
Major Rock Edict II relates to measures of social welfare. It mentions medical treatment for men and animals, construction of roads, wells and tree planting.[43]
Major Rock Edict III declares that liberality towards Brahmans and Sramanas is a virtue, and that respecting one's parents is a good quality.[44]
Major Rock Edict IV comments that because of the policy of Dhamma the lack of morality and disrespect towards Sramanas and Brahmans, violence, unseemly behaviour to friends, relatives and others, and evils of this kind have been checked. The killing of animals to a large extent was also stopped.[45]
Major Rock Edict V refers to the appointment of Dhamma-mahamatta for the first time in the twelfth year of his reign. These special officers were appointed by the king to look after the interests of all sects and religions and spread the message of Dhamma.[46]
Major Rock Edict VI is an instruction to Dhamma-mahamattas. They are told that they could bring their reports to the king at any time. The second part of the Edict deals with speedy administration and the transaction of smooth business.[45]
Major Rock Edict VII is a plea for tolerance amongst all sects. It appears from the edict that tensions among the sects were intense perhaps in open antagonism. The plea is a part of the overall strategy to maintain unity.[45]
Major Rock Edict VIII states that Dhammayatras (tours) would be undertaken by the emperor. The earlier practice of the emperor going out on hunting expeditions was given up. Dhammayatras enabled the emperor to come into contact with various sections of people in the empire.[43]
Major Rock Edict IX attacks ceremonies performed after birth, illness, marriage and before going on a journey. A censure passed against ceremonies observed by wives and mothers. Ashoka instead lays stress on practice of Dhamma and the uselessness of ceremonies.[47]
Major Rock Edict X denounces fame and glory and reasserts the merits of following the policy of Dhamma.[47]
Major Rock Edict XI is a further explanation of the policy of Dhamma. It emphases the respect of elders, abstaining from killing animals, and liberality towards friends.[43]
Major Rock Edict XII is another appeal for tolerance among sects. This edict reflects the anxiety the king felt because of conflict between sects and carries his plea for harmony.[43]
Major Rock Edict XIII is of paramount importance in understanding the Ashokan policy of Dhamma. The Rock Edict pleads for conquest by Dhamma instead of war. This is logical culmination of the thought processes which began from the first Rock Edict, and by conquest what is perhaps meant is the adaptation of the policy of Dhamma by a country, rather than its territorial control.[43]
Major Rock Edict XIV Ashoka said, My dominions are wide, and much has been written, and I shall cause still more to be written. And some of this has been stated again and again because of the charm of certain topics and in order that men should act accordingly.[48]
Text of the Edicts[edit]
Fragment of the 6th Pillar Edicts of Ashoka (238 BCE), in Brahmi, sandstones.British Museum.
"When he had been consecrated eight years the Beloved of the Gods, the king Piyadasi Ashoka conquered Kalinga. A hundred and fifty thousand people were deported, a hundred thousand were killed and many times that number perished. Afterwards, now that Kalinga was annexed, the Beloved of the Gods very earnestly practised "Dhamma", desired "Dhamma". On conquering Kalinga the Beloved of the Gods felt remorse, for, when an independent country is conquered the slaughter, death, and deportation of people in extremely grievous to the Beloved of the Gods, and weighs heavily on his mind. What is even more deplorable to the Beloved to the Gods is that those who dwell there, whether Brahmans, Sarmanas, or those of other sects, or householders who show obedience to their superiors, obedience to their mother and father, obedience to their teachers and behave well and devotedly to their friends, acquiescence, colleagues, relatives, slaves and servants—all suffer violence, murder and separation from their loved ones. Even those who are fortunate to have escaped, and whose love is undiminished (by the brutalizing effect of war), suffer from the misfortunes of their friends, acquaintances colleagues and relatives. This participation of all men in suffering weighs heavily on the mind of Beloved of the Gods. Except among the Greeks, there is no land where religious orders of Brahmans and Sarmanas are not to be found, and there is no land anywhere where men do not support one sect or another. Today, if a hundredth or thousandth part of those people who were killed or died or were deported when Kalinga was annexed were to suffer similarly, it would weighs heavily on the mind of the Beloved of the Gods."[49]
"This inscription of Dhamma has been engraved so that any sons or great sons that I may have should not think of gaining new conquests, and in whatever victories they may gain should be satisfied with patience and light punishment. They should only consider conquest by Dhamma to be a true a conquest, and delight in Dhamma should be their whole delight, for this is of value in both this word and next."[50]
This is Ashoka's testament against war. It graphically depicts the tragedy of war and shows why he turned against it. It is a unique event in the annals of the ancient world because one does not knows of any other contemporary monarch who renounced war. Ashoka embarked on the policy of Dhamma after Kalinga war.[51]
Dhamma and The Mauryan state[edit]
Ashoka's Dhamma was not simply a collection of high-sounding phrases. He consciously tried to adopt it as a matter of state policy; he declared that "all men and my children" and "whatever exertion I make, I strive only to discharge debt that I owe to all living creatures." It was totally new and inspiring ideal of kingship. In the Arthashastra, the king owed nothing to anyone. His only job was to rule the state efficiently.[25] Ashoka renounced war and conquest by violence and forbade the killing of many animals.[52] Ashoka set an example of vegetarianism by almost stopping the consumption of meat in the royal household. Since he wanted to conquer the world through love and faith, he sent many missions to propagate Dhamma. Such missions were sent to far off places like Egypt, Greece and Sri Lanka. The propagation of Dhamma included many measures of people's welfare. Centers of the treatment of men and beasts founded inside and outside of empire. Shady groves, wells, orchards and rest houses were laid out. This kind of charity work was a radically different attitude from the king of the Arthashastra, who would not incur any expenses unless they brought more revenues in return.[53]
Ashoka also prohibited useless sacrifices and certain forms of gatherings which led to waste, indiscipline and superstition.[52] To implement these policies he recruited a new cadre of officers called Dhammamahamattas. Part of this group's duties was to see that people of various sects were treated fairly. They were especially asked to look after the welfare of prisoners. Many convicts—who were kept in fetters after their sentence had expired—were to be released. Those sentenced to death were to given grace for three days. Ashoka also started Dhamma yatras. He and his high officials were to tour the country propagating Dhamma and establishing direct contact with his subjects. Because of such attitudes and policies, modern writers like Kern called him "a monk in a king's garb."[54][55]
Interpretations[edit]
The Ashokan policy of Dhamma has been the subject of controversy and debate amongst scholars; Some have said that Ashoka was a partisan Buddhist and have equated Dhamma with Buddhism. It has also been suggested[by whom?] that it was the original Buddhist thought that was being preached by Ashoka as Dhamma and later on certain theological additions were made to Buddhism. This kind of thinking is based on some Buddhist chronicles. It is believed[by whom?] that the Kalinga war was a dramatic turning point where out of remorse for the death and destruction of war, Ashoka decided to become Buddhist. The Buddhist records credit him with the propagation of Buddhism in India and aboard. As an emperor, Ashoka did not favour Buddhism at the expenses of other religions.[25][56][57]
According to Ramesh Chandra Majumdar, Dhamma was not the policy of a heretic but a system of beliefs created out of different religious faiths.[58] There has been some discussion among historians[who?] about the results Ashoka's propagation of Dhamma. Some historians[who?] believe that Ashoka's ban of sacrifices and the favour that he showed to Buddhism led to a Brahmanical reaction, which in turn led to the decline of Mauryan empire. Others[who?] believe that stopping of wars and the emphasis on non-violence crippled the military might of the empire, leading to its collapse after the death of Ashoka.[59][60]
According to Romila Thapar, Ashoka's Dhamma is a superb document of his essential humanity and an answer to the socio-political needs of the contemporaneous situation. It was not anti-Brahmanical because respect for the Brahmans and Sarmanas is an integral part of his Dhamma. His emphasis on non-violence did not blind him to the needs of the state. He warned the forest tribes that although he hates to use coercion, he may be required to resort to force if they continued to create trouble. By the time Ashoka stopped war, the entire Indian sub-continent was under his control. In the south he was on friendly terms with the Cholas and Pandyas. Sri Lanka was an admiring ally. Thus, Ashoka's decline of war came when his empire had reached its natural boundaries. The plea for tolerance was a wise course of action in an ethnically diverse, religiously varied, and class divided society. Ashoka's empire was a conglomerate of diverse groups; farmers, pastoral nomads and hunter-gatherers, there were Greeks, Kambojas, and Bhojas and hundreds of groups with different traditions. In this situation a plea for tolerance was needed. Ashoka tried to transcend the parochial cultural traditions with a board set of ethical principles.[61][62]
Ashoka's "Dhamma" could not survive him; as such it was a failure. However, he was not establishing a new religion but was trying to impress upon the society the need for ethical and moral principles.[63][64][65]
See also[edit]
India portal
Ashokavadana
Kalinga War
Magadha
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Jump up ^ D.R. Bhandarkar (2000). Ashoka (reprint ed.). Asian Educational Services, 2000. p. 367. ISBN 9788120613331.
Jump up ^ Reddy (2005-11-01). General Studies History 4 Upsc. Tata McGraw-Hill Education, 2005. pp. A46. ISBN 9780070604476.
Jump up ^ Darpan, Pratiyogita (November 2009). "Pratiyogita Darpan": 836–837.
External links[edit]
Wikisource has the text of the 1911 Encyclopædia Britannica article Asoka.
"Urban Dharma". Retrieved 12 August 2013.
"The Mauryan Empire, 321-184 B.C." (PDF). Pamela Price. Retrieved 12 August 2013.
"The journal of the international associations of the buddhist studies". 5. 1982. Retrieved 12 August 2013.
"Ashokan Edicts as Propaganda". Retrieved 12 August 2013.
"E-book library". Retrieved 12 August 2013.
Vision of Dhamma (PDF). 2007. ISBN 9789740934202. Retrieved 12 August 2013.
"The Dhamma". Retrieved 30 August 2013.
"Ashokan rock edicts, Junagarh". Retrieved 2 September 2013.
The Edicts of King Ashoka
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FBI Ten Most Wanted Fugitives
From Wikipedia, the free encyclopedia
This is the latest accepted revision, reviewed on 14 May 2018.
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On May 19, 1996, Leslie Isben Rogge became the first person on the FBI Ten Most Wanted Fugitives list to be apprehended due to the Internet.
The FBI Ten Most Wanted Fugitives is a most wanted list maintained by the United States Federal Bureau of Investigation (FBI). The list arose from a conversation held in late 1949 between J. Edgar Hoover, Director of the FBI, and William Kinsey Hutchinson,[1] International News Service (the predecessor of the United Press International) editor-in-chief, who were discussing ways to promote capture of the FBI's "toughest guys". This discussion turned into a published article, which received so much positive publicity that on March 14, 1950, the FBI officially announced the list to increase law enforcement's ability to capture dangerous fugitives.[2]
Individuals are generally only removed from the list if the fugitive is captured, dies, or if the charges against them are dropped; they are then replaced by a new entry selected by the FBI. In nine cases, the FBI removed individuals from the list after deciding that they were no longer a "particularly dangerous menace to society". Machetero member Víctor Manuel Gerena, added to the list in 1984, was on the list for 32 years, which was longer than anyone else.[1] Billie Austin Bryant spent the shortest amount of time on the list, being listed for two hours in 1969.[3] The oldest person to be added to the list was William Bradford Bishop on April 10, 2014 at 77 years old. On rare occasions, the FBI will add a "Number Eleven" if that individual is extremely dangerous but the Bureau does not feel any of the current ten should be removed.[4] Despite occasional references in the media, the FBI does not rank their list; no suspect is considered "#1 on the FBI's Most Wanted List" or "The Most Wanted."[1]
The list is commonly posted in public places such as post offices. In many cases, fugitives on the list have turned themselves in on becoming aware of their listing. As of December 4, 2014, 504 fugitives had been listed, eight of them women, and 473 (94%) captured or located, 155 (31%) of them due to public assistance. On May 19, 1996,[5] Leslie Isben Rogge became the first person on the FBI Ten Most Wanted Fugitives list to be apprehended due to the Internet.[6] The FBI maintains other lists of individuals, including the Most Wanted Terrorists,[7] along with crime alerts, missing persons, and other fugitive lists.
On June 17, 2013, the list reached a cumulative total of 500 fugitives having been listed.[8]
Contents
[hide]
1 New additions
2 List as of May 14, 2018
3 See also
4 References
5 External links
New additions[edit]
The Criminal Investigative Division (CID) at FBI Headquarters calls upon all 56 Field Offices to submit candidates for the FBI's "Ten Most Wanted Fugitives" list.[9] The nominees received are reviewed by Special Agents in the CID and the Office of Public Affairs.[9] The selection of the "proposed" candidate(s) is forwarded to the Assistant Director of the CID for his/her approval and then to the FBI's Director for final approval.[9] This process takes some time which is why James Joseph "Whitey" Bulger, Jr., who was arrested in Santa Monica, California on June 22, 2011,[10] remained on the list until May 9, 2012[11] despite no longer being at large. Osama bin Laden similarly remained on the list for almost a year after his death at the hands of U.S. forces on May 2, 2011.[12]
List as of May 14, 2018[edit]
Rewards are offered for information leading to capture of fugitives on the list; the reward is a minimum of $100,000 for all fugitives, current exceptions include Jason Derek Brown, which is $200,000, and Rafael Caro Quintero which is $20,000,000.
Seven of the ten still at large are believed or known to be living outside the United States.
Photo
Name
Date added
Sequence
number
Comments
Robert William Fisher
June 29, 2002 475 Fisher is wanted for the 2001 murder of his wife Mary and their two children, Robert, Jr. and Brittney, and then blowing up the Scottsdale, Arizona house in which they lived. Investigators believe he murdered his family because he felt threatened by his wife's intent to divorce.[13][14]
Alexis Flores
June 2, 2007 487 Flores is wanted for the kidnapping, rape and murder of five-year-old Iriana DeJesus in Philadelphia, Pennsylvania, in July 2000. He was deported to his native Honduras in 2005 after serving a prison term for forgery in Arizona. He was added to the list after deportation when his DNA was matched to the DeJesus crime.[15][16]
Jason Derek Brown
December 8, 2007 489 Brown is wanted for murder and armed robbery in Phoenix, Arizona. Authorities allege that in November 2004, he shot and killed an armored car guard outside a movie theater and fled on a bicycle with $56,000 in a duffel bag. The FBI is offering a reward of up to $200,000 for information leading to his capture.[17][18] Authorities believe he may have fled the country and could be living in France or Thailand.[19]
Eduardo Ravelo
October 21, 2009 493 Ravelo is wanted for his alleged involvement in racketeering activities, conspiracy to launder monetary instruments, and conspiracy to possess heroin, cocaine and marijuana with the intent to distribute. His alleged criminal activities began in 2003.[20] He is believed to be hiding with his wife and children in Ciudad Juárez, Mexico.[21]
William Bradford Bishop, Jr.
April 10, 2014 502 Bishop is wanted for killing his mother, wife and three children in 1976 at his home in Bethesda, Maryland. It is believed that following the murders, he drove to Columbia, North Carolina to dispose of the bodies and ditched his car at the Great Smoky Mountains National Park in Tennessee and disappeared. He is believed to be hiding in Europe or the United States.[22][23]
Yaser Abdel Said
December 4, 2014 504 Said is wanted for the double murder of his daughters in Irving, Texas, on January 1, 2008.[24][25]
Bhadreshkumar Chetanbhai Patel
April 18, 2017 514 Patel allegedly stabbed and killed his wife in a doughnut shop in Hanover, Maryland on April 12, 2015. He was last seen taking a shuttle to Penn Station in Newark. According to authorities, he has connections to Canada, India, New Jersey, Kentucky, Georgia and Illinois.[26][27]
Santiago Villalba Mederos
September 25, 2017 515 Villalba Mederos, a member of the violent Eastside Lokotes Sureno gang, is wanted in connection with two separate shootings in Tacoma, Washington, that resulted in the death of a young woman and the serious wounding of her brother, and a month later, the murder of a young man. Mederos was a teenager at the time of the killings.[28]
Alejandro Rosales Castillo October 25, 2017 516 Alejandro Rosales Castillo, 17 years old at the time of the killing, is wanted in connection with the 2016 murder of a 23-year-old woman, Truc Quan “Sandy” Ly Le, whom he had previously dated. The two became acquainted while working together in a Charlotte restaurant.[29]
Rafael Caro Quintero
April 12, 2018 518 Caro-Quintero, a Mexican cartel leader wanted for his role in the murder of a DEA special agent in 1985.[30]
See also[edit]
Government of the United States portal
Law enforcement portal
Former FBI Ten Most Wanted Fugitives
FBI Most Wanted Terrorists
List of Mexico's 37 most-wanted drug lords
Specially Designated Global Terrorist
The World's 10 Most Wanted Fugitives, a list published by Forbes
U.S. Marshals 15 Most Wanted Fugitives
References[edit]
^ Jump up to: a b c "Facts on the Program". FBI. Archived from the original on 2010-06-13. Retrieved 2006-07-10.
Jump up ^ "This Day in History 1950: The FBI debuts 10 Most Wanted". History.com. Retrieved 2008-06-20.
Jump up ^ McCabe, Paul (2001-03-21). "Ask the FBI.: The Ten Most Wanted list". USA Today.
Jump up ^ Douglas, John; Mark Olshaker (July 1999). The Anatomy of Motive: The FBI's Legendary Mindhunter Explores the Key to Understanding and Catching Violent Criminals. Mindhunters, Inc. ISBN 0-671-02393-4.
Jump up ^ "U.S. Fugitive Surrenders In Guatemala After Photo Is Seen On Internet". Associated Press. 1996-05-19.
Jump up ^ "Biography – Wanted: Gentleman Bank Robber: The True Story of Leslie Isben Rogge, One of the FBI's Most Elusive Criminals from Nish Publishing Company". Archived from the original on 2013-01-27.
Jump up ^ "FBI Most Wanted Terrorists". FBI.gov. Retrieved December 28, 2016.
Jump up ^ "Alleged rapist, killer added to FBI's 'Most Wanted' list". NBC News. Retrieved 18 June 2013.
^ Jump up to: a b c "Ten Most Wanted Fugitives Program". FBI. Retrieved 2013-02-17.
Jump up ^ Melley, Brian and Greg Risling (2011-06-23). FBI arrests mob boss Whitey Bulger in Calif. Associated Press.
Jump up ^ "FBI Ten Most Wanted". Retrieved 2011-11-27.
Jump up ^ Pelofsky, Jeremy (2012-04-10). "FBI replaces bin Laden on Ten Most Wanted list". Yahoo! News. Reuters.
Jump up ^ Zoellner, Tom (August 7, 2002). "Report portrays suspect in family killing as cruel, controlling". The Arizona Republic. Retrieved 2010-05-02.
Jump up ^ "Fisher's FBI Top 10 Most Wanted Fugitive Alert". FBI. Retrieved December 28, 2016.
Jump up ^ "Flores' FBI Top 10 Most Wanted Fugitive Alert". FBI. Archived from the original on 2007-06-29. Retrieved 2007-07-02.
Jump up ^ "AMW Fugitive Data File for Alexis Flores". AMW.com. Archived from the original on 2008-12-18. Retrieved 2008-06-20.
Jump up ^ "Brown's FBI Top 10 Most Wanted Fugitive Alert". FBI. Archived from the original on 2007-12-11. Retrieved 2007-12-08.
Jump up ^ "AMW Fugitive Data File for Jason Derek Brown". AMW.com. Archived from the original on 2008-12-16. Retrieved 2008-06-20.
Jump up ^ The Nation April 4, 2013 1:00 am (2013-04-04). "Tarit: Thailand is region's No 1 terror target – The Nation". Nationmultimedia.com. Retrieved 2013-08-07.
Jump up ^ "Ravelo' FBI Top 10 Most Wanted Fugitive Alert". FBI. Archived from the original on 2010-06-13. Retrieved 2010-05-14.
Jump up ^ "Alleged Hit man Changes Appearance, FBI Says". WIBW-TV. October 21, 2009. Archived from the original on February 26, 2012. Retrieved August 14, 2010.
Jump up ^ "WILLIAM BRADFORD BISHOP, JR". Federal Bureau of Investigation. Retrieved 14 October 2017.
Jump up ^ Thompson, Tisha; Yarborough, Rick (3 March 2016). "Hunt for William Bishop Continues 40 Years Later". NBC4 Washington. NBCUniversal Media, LLC. Retrieved 14 October 2017.
Jump up ^ "Yaser Abdel Said Wanted for Alleged Murder of His Two Daughters Amina and Sarah in Irving, Texas | Fugitive Watch". Fugitive Watch. 16 April 2016. Retrieved 14 October 2017.
Jump up ^ "FBI's Top Ten Most Wanted Fugitives". CBS News. CBS Interactive Inc. 26 September 2017. Retrieved 14 October 2017.
Jump up ^ "Patel's FBI Top 10 Most Wanted Fugitive Alert". FBI. Retrieved April 19, 2017.
Jump up ^ Bui, Lynh (April 18, 2017). "Latest on FBI's most wanted list: Man accused of killing wife in Md. doughnut shop". The Washington Post. Retrieved April 19, 2017.
Jump up ^ "New Top Ten Fugitive". Federal Bureau of Investigation.
Jump up ^ "New Top Ten Fugitive". Federal Bureau of Investigation.
Jump up ^ "New Top Ten Fugitive". Federal Bureau of Investigation.
External links[edit]
Media related to FBI Ten Most Wanted Fugitives at Wikimedia Commons
Official website
Ten most wanted fugitives list is turning 65 years old
Additional information from America's Most Wanted
[hide]
v
t
e
FBI Ten Most Wanted Fugitives
As of April 12, 2018
Robert William Fisher
Alexis Flores
Jason Derek Brown
Eduardo Ravelo
Bradford Bishop
Yaser Abdel Said
Bhadreshkumar Chetanbhai Patel
Salvador Villalba Mederos
Alejandro Castillo
Rafael Caro-Quintero
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1969
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"This Train", also known as "This Train Is Bound for Glory", is a traditional American gospel song first recorded in 1922. Although its origins are unknown, the song was relatively popular during the 1920s as a religious tune, and it became a gospel hit in the late 1930s for singer-guitarist Sister Rosetta Tharpe.[1] After switching from acoustic to electric guitar, Tharpe released a more secular version of the song in the early 1950s, a recording that is considered[by whom?] one of the precursors of rock 'n roll.
The song's popularity was also due in part to the influence of folklorists John A. Lomax and Alan Lomax, who discovered the song while making field recordings in the American South in the early 1930s and included it in folk song anthologies that were published in 1934 and 1960. These anthologies brought the song to the attention of an even broader audience during the folk music revival of the 1950s and 1960s.[2]
Contents
[hide]
1 Early history
2 Other recordings
3 Additional influences
4 See also
5 Notes
6 References
Early history[edit]
The earliest known example of "This Train" is a recording by Florida Normal and Industrial Institute Quartette from 1922, under the title "Dis Train".[3] Another one of the earliest recordings of the song is the version made by Wood's Blind Jubilee Singers in August 1925 under the title "This Train Is Bound for Glory". Between 1926 and 1931, three other black religious groups recorded it. During a visit to the Parchman Farm state penitentiary in Mississippi in 1933, Smithsonian Institution musicologist John A. Lomax and his son Alan made a field recording of the song by black inmate Walter McDonald. The next year the song found its way into print for the first time in the Lomaxes' American Folk Songs and Ballads anthology and was subsequently included in Alan Lomax's 1960 anthology Folk Songs of North America.[2]
In 1935, the first hillbilly recording of the song was released by Tennessee Ramblers as "Dis Train" in reference to the song's black roots.[2] Then in the late 1930s, after becoming the first black artist to sign with a major label, gospel singer and guitarist Sister Rosetta Tharpe recorded "This Train" as a hit for Decca. Her later version of the song, released by Decca in the early 1950s, featured Tharpe on electric guitar and is cited[by whom?] as one of several examples of her work that led to the emergence of rock 'n roll.
In 1955, the song, with altered lyrics, became a popular single for blues singer-harmonica player Little Walter Jacobs as "My Babe". This secular adaptation has since become a rock standard recorded by many artists, including Dale Hawkins, Bo Diddley, Cliff Richard (three times), and The Remains.
Other recordings[edit]
Over the years, "This Train" has been covered by artists specializing in numerous genres, including blues, folk, bluegrass, gospel, rock, post-punk, jazz, reggae, and zydeco. Among the solo artists and groups who have recorded it are Louis Armstrong, Big Bill Broonzy, Brothers Four, Hylo Brown, Alice Coltrane, Delmore Brothers, Sandy Denny, D.O.A., Lonnie Donegan, Jimmy Durante, Snooks Eaglin, Bob Gibson, Joe Glazer, John Hammond, Jr., Cisco Houston, Janis Ian, Mahalia Jackson, Ella Jenkins, Sleepy LaBeef, The Limeliters, Trini Lopez, Bob Marley & The Wailers, Ziggy Marley, The Alarm, Ricky Nelson, Peter, Paul & Mary, Utah Phillips, Pete Seeger, The Seekers, Roberta Sherwood, Hank Snow, David Soul, Staples Singers, Billy Strange, the Tarriers, Sister Rosetta Tharpe, Hank Thompson, Bradley Nowell of Sublime, Randy Travis, The Verlaines, Bunny Wailer, Nina Hagen, Girls at Our Best!, Buckwheat Zydeco, and Jools Holland.[2][4]
Additional influences[edit]
The song provided the inspiration for the title of Woody Guthrie's autobiographical novel Bound for Glory.[2] The book was subsequently used as the basis for director Hal Ashby's 1976 film Bound for Glory on Guthrie's life, which starred David Carradine in the lead role.
Sister Rosetta Tharpe's 1950s version of "This Train" was featured as a selection on Bob Dylan's XM Satellite Radio program Theme Time Radio Hour, during its first season in 2006–2007. The song, which was played on Show 46, "More Trains", was later released on The Best of Bob Dylan's Theme Time Radio Hour, Volume 1 on the Chrome Dreams label.
In mid-1970s in the USSR, Dean Reed made a TV clip version of "This Train" as a "gospel" of a kind in praise to the BAM - a grand Soviet Trans-Siberian railroad that was being built in that period. [5]
Bruce Springsteen's 1999 song "Land of Hope and Dreams" used "This Train" as both a starting point and a departure point.
In 2011, Railroad Revival Tour bands Mumford & Sons, Edward Sharpe and the Magnetic Zeros, and Old Crow Medicine Show together closed their shows at every stop with "This Train".[citation needed]
See also[edit]
List of train songs
Notes[edit]
Jump up ^ Ankeny, Jason. "Sister Rosetta Tharpe: Biography". Allmusic. Retrieved 2012-03-26.
^ Jump up to: a b c d e Cohen, Norm (2000). Long Steel Rail: The Railroad in American Folksong, 2nd Ed. Urbana: University of Illinois Press. pp. 629–632. ISBN 0-252-06881-5. Retrieved 2012-03-21.
Jump up ^ Waltz, Robert B. "This Train". Fresno State Ballad Index. Retrieved January 12, 2015.
Jump up ^ "This Train". Allmusic. Retrieved 2012-03-21.
Jump up ^ https://www.youtube.com/watch?v=qtaTaJHrYpY
References[edit]
Cohen, Norm (2000). Long Steel Rail: The Railroad in American Folksong, 2nd Ed. Urbana: University of Illinois Press. ISBN 0-252-06881-5.
Lomax, Alan (2002). The Land Where the Blues Began. New York, New York: The New Press. ISBN 1-56584-739-3.
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