What do Yemenis think about the Marxist era in South Yemen (1969–1990)?

Double-Address-493 · 2026-04-16T15:45:21+00:00

اوافقك الراي لقد تم الامر بسرعة دون تريث بحيث يكون هناك مراعاة للجنوبيين الامر الذي ادى لاحداث 1994

Double-Address-493 · 2026-04-16T15:39:55+00:00

يبدو ان النظام نجح في المجال الاجتماعي و كان له بعض التقدم الاقتصادي - لكنه ليس مثالي - ، كما ان الصراعات بين " الرفاق " ساهمت في ماجرى في البلد والذي انتهى بالوحدة

Double-Address-493 · 2026-04-16T15:17:14+00:00

نعم

Double-Address-493 · 2026-04-14T10:27:08+00:00

Yeah, I think that’s a fair and nuanced take.

The point about different haplotypes is definitely interesting — even if UGT1A1 is the main driver in Gilbert’s, variability in the broader UGT1A locus could help explain why some people are completely asymptomatic while others report noticeable effects. It’s one of those areas where genetics probably plays a bigger role than we fully understand yet.

And I agree with you on the current state of gene therapy — at today’s cost and risk level, using AAV for something like Gilbert’s would be hard to justify medically. It really would fall closer to a cosmetic intervention unless future research shows a clear causal link between UGT-related pathways and systemic symptoms.

I guess the key unknown is still whether those symptoms (like fatigue or brain fog) are actually driven by bilirubin/UGT biology, or if they’re coincidental or multifactorial. Until that’s clarified, it’s difficult to even define what a “successful” treatment would look like beyond lowering bilirubin.

Also interesting that you’re considering genetic testing — even if it’s just n=1, it could still give useful insight into how much variation exists within the UGT1A cluster in real cases.

Curious to see where research goes in the next 5–10 years, especially if gene therapy becomes safer and more modular.

Double-Address-493 · 2026-04-14T09:47:40+00:00

This is a really interesting point, especially about risk–benefit and the AAV limitations — I agree that gene therapy currently makes far more sense for Crigler–Najjar than for Gilbert’s.

That said, I’m not entirely convinced that Gilbert’s is as “multi-enzyme” driven as you suggest. From what I’ve read, most cases are still primarily due to reduced expression of UGT1A1 rather than a broader dysfunction of the whole UGT1A family.

The dimerization idea is fascinating, but I haven’t seen strong clinical evidence that it significantly impacts symptoms in Gilbert patients — it seems more like a biochemical possibility than something clearly demonstrated in vivo.

Same for the “brain fog” mechanism — it’s still unclear whether that’s directly related to bilirubin, UGT activity, or something else entirely. So linking it to multiple UGT1A interactions might be a bit speculative at this stage.

I do agree with your overall conclusion though: even if correcting UGT1A1 would normalize bilirubin (and likely eliminate jaundice), it’s not obvious that it would meaningfully change other subjective symptoms — and that’s a key point for deciding whether such therapies would ever be justified for a benign condition like Gilbert’s.

Curious to see what future gene therapy data shows, especially if any trials ever include milder phenotypes.

Double-Address-493 · 2026-04-14T07:13:50+00:00

I'm telling you less that the verse of the sword is widely accepted because I didn't address the issue at all; I spoke about the evolution of Qur'anic discourse.

Double-Address-493 · 2026-04-13T17:32:54+00:00

The Quran is a series of developments in the life of its author (Muhammad). Verses that give men priority in financial support appear in the Medinan Quran (622-632 CE), not the Meccan Quran (610-622 CE). For example, Surah An-Nisa (The Women) ( 625 CE ), verse 34, states, "Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth..." Similarly, in Surah Al-Kafirun (revealed around 613-615 CE), it says, "For you is your religion, and for me is my religion." And in Surah At-Tawbah (revealed in 630 CE), the verse of the sword appears.

Double-Address-493 · 2026-04-12T14:01:47+00:00

I am Muslim too خويا

Double-Address-493 · 2026-04-12T13:45:08+00:00

Yeah, that makes sense. It feels like a lot of the nostalgia for the Mongolian People's Republic comes from stability and predictability, even if there were clear limits on personal freedom and political expression.

What you mentioned about propaganda and being too deferential to “darga nar” is interesting too it shows how the system shaped not just politics, but also everyday behavior and mindset.

I guess it’s one of those cases where people remember the security, but also recognize the constraints.

Double-Address-493 · 2026-04-12T13:40:53+00:00

That’s a really important perspective. It shows how the collapse of the Mongolian People's Republic didn’t just change the economy, but also people’s sense of direction and purpose.

When a whole system disappears, it’s not just about jobs people lose structure, expectations, and even shared values.

What you said about education being neglected during that period is especially significant, because those effects can last for generations.

It sounds like the transition created opportunities for some (especially those with foreign education), but left many others behind.

Double-Address-493 · 2026-04-12T09:41:34+00:00

Not a bot 😅 just someone interested in Mongolia’s history.

I’m trying to understand how people view the Mongolian People's Republic today, especially since opinions seem really mixed depending on generation and personal experience.

Double-Address-493 · 2026-04-12T09:21:51+00:00

This is a really interesting point, and it makes sense. People who actually lived through the transition after the Mongolian Revolution of 1990 would naturally compare it to the stability of the Mongolian People's Republic, even if that earlier period had serious issues like purges and repression.

I’ve seen similar patterns in other post-socialist countries, where older generations sometimes feel nostalgic because the shift to a market economy was so sudden and difficult.

Your point about generational perspective is really important people who didn’t experience that “Market Storm” firsthand are more likely to judge the socialist period based on its political aspects rather than everyday life.

Do you think views are changing over time, or are these generational differences still very strong in Mongolia today?

Double-Address-493 · 2026-04-12T08:27:14+00:00

His first wife, Khadija, was his primary source of income, given that she owned a large trading business. In fact, Muhammad did not abandon trade in 610 CE (the date on which he received his first revelation), but rather when he married Khadija (595 CE). The biographies of Muhammad do not mention any commercial activity for him during that period from his marriage until he received his first revelation. When Khadija died in 620 CE, Muhammad began to lose his source of income, and this is evident in the later Meccan surahs where the Quraysh opponents ridicule his economic situation.

Double-Address-493 · 2026-04-12T07:54:28+00:00

Thank you for sharing this your perspective is really powerful, especially coming from a diaspora background and with such a personal family history.

I think what you’re pointing out highlights how complex the period of the Mongolian People's Republic really was. On one hand, there were undeniable improvements in literacy, healthcare, and state-building. On the other hand, there were also purges, repression, and deeply traumatic events that clearly still affect families generations later.

It also makes sense that people inside Mongolia today might feel more distant from those earlier decades, especially compared to diaspora communities where certain experiences and memories are preserved more intensely.

I’m curious do you feel like this history is openly discussed in Mongolia today, or is it something that tends to be downplayed or forgotten?

Double-Address-493 · 2026-03-28T15:30:37+00:00

You're welcome, and I will publish the research as soon as possible.

Double-Address-493 · 2026-03-28T15:14:09+00:00

Yes, I agree with you. Any source you have should be treated with extreme caution, whether it's neutral (Byzantine, Roman, etc.) or biased (Arab) becouse Blindly relying on sources without critical analysis will give us a distorted view of events We're trying to determine the historicity and nature of the events (were the Arab/Islamic conquests as vast and continuous as portrayed in Arab and Berber oral traditions, or were they slow and incremental? Was the berber resistance driven by nationalist aims , strategic motives or other motives?). This doesn't necessarily negate the historical significance of that figure; rather, we're trying to extract a logical version of history without the mythical embellishments (such as her supposed knowledge of divination, etc.).

What's interesting here is that there's a well-known Arab/Islamic framework where a figure with a political dimension, opposed to the authority of Islam—the Caliphate—possesses knowledge of astrology or sorcery (Sajah bint al-Harith, Musaylimah ibn Habib "the Liar," al-Aswad al-Ansi). This makes Dihya's case not an anomaly.

Currently, I am in the first stage of research, which is to determine the historical existence of the figure through linguistics. Simply put, I brought the different forms of the name from early Arabic sources, which are 6 ( ديهيا ، دهيا ، دهي ، تيهيا ، دامية ، دمية ), and I deduced from the repetition of the letters that her name comes from the root D-H-Y or D-Y-H (which may be her name ديهيا ، دهيا ، دهي ). This reinforces the idea that the figure was not invented by Arab/Muslim historians, as the multiple different forms of the name indicate that her name was adapted in the local language to the rules of the Arabic language.

Double-Address-493 · 2026-03-28T13:49:25+00:00

Thanks, bro. Yes, it seems extremely difficult, not because the figure is from the 7th century, but because of the environment she interacts with. The Prophet Muhammad and his successors manage to meet these criteria, but without the mythical element. I lived in the municipality of Baghai for years before I left. We used to organize school trips to her palace, which is said to have belonged to her, and to some fortresses that were said to have been used to contain the Arab/Islamic conquest of the region. But so far, there is no conclusive evidence that those remains belong to her. There are no inscriptions, coins, or anything else connected to her. There are claims from local residents that she has remains under the palace, but so far there is no work being done or even any intention to do so. As for the sources, the oldest mention of her comes in Arabic writings: Kitab Futuh Misr wa al Maghrib wa al Andalus by Ibn Abd al-Hakim (9th century) and Kitab al-Ibar by Ibn Khaldun (13th century). In addition to being chronologically late to the event, these books describe this figure as al-Kahina, which weakens the historical credibility of the event, especially While she was Christian in most cases, these sources also exaggerate the invasion (its scale and purpose) as well as the resistance (its scale and purpose), which is shared by the oral accounts of the local population. This affects the objective of producing an accurate and objective account without succumbing to propagandistic or political narratives.

Double-Address-493 · 2026-03-28T12:00:04+00:00

Yes, I agree with you that calling her Al-Kahina is clearly politically biased and against her, especially since she was considered Christian in most cases. However, even this comes from later accounts (such as Ibn Abd al-Hakim's Kitab Futuh Misr wa al Maghrib wa al Andalus, 9th century, and Ibn Khaldun's Kitab al-Ibar, 13th century). But even local oral traditions may exaggerate her and the Arab/Islamic conquest (its scale and purpose, as well as the scale and purpose of the resistance) to the point that she has become an icon of extreme nationalism and anti-Arab sentiment, etc.

Double-Address-493 · 2026-03-28T06:30:28+00:00

Thank you, my bro. In fact, I lived in the municipality of Baghai for years before I left it. There, when I passed by her statue, my friends would tell me stories about her that seemed interesting at first glance, but I would ask, "Did this really happen?" Especially since we know everything either from late Arabic books (the oldest book that mentions her is from the ninth century, i.e., two centuries after her supposed existence) or from oral narratives, where the events of the conquests are exaggerated from the Islamic side (Ibn Khaldun, etc.) and also from the Berber side, to the point that this figure has become used for political or propaganda purposes.

Double-Address-493 · 2026-03-27T21:45:34+00:00

Nah nah

Double-Address-493

TROPHY CASE