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|FPPh
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PrQP
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PrQP
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vx~prt89
+&G&n9&9ptH9&9vt= PP9&6&6` %P9&6&6Z T 
%P|	T:& P 	FVpP 	FV+FF{{<vv~ uZ6`#6^#%P~V P~V"P~VJ]	ds such load on each system.  Be courteous.

        There are a number of periodic postings in news.answers that tell
        how to get software via mail in far more detail than what is
        provided here.

        From other BBS sites:
        ---------------------
 Via mail:
  questor.wimsey.bc.ca (Steve Pershing):
   mail with text 'help' to username 'MailServer'

 Available for downloading:
  The Heart of Gold BBS
  +1 814 238-9633
  300-2400/v.32/v.32bis/ZyXEL 16.8k, free download on first call
  look in /file/ibm/bbs/waf*.zip
  [The Heart of Gold will be disappearing soon; if it's after
   May 1993 don't be surprised if it's gone.  Yup, I got a job.]

  New Life Forum
  +1 503 335-3053
  2400/v.32/v.32bis, free download on first call

  Wafflemania Unlimited
  +1 503 335-9600
  2400/v.32/v.32bis/HST 16.8k, free download on first call



SUPPORT MECHANISM

1. How can I get questions answered ?

        First, read everything in \waffle\docs.
        Then read them about 3 more times.
        Then read them again.

 Running a USENET site is not difficult, but it's also not
 trivial.  Running Waffle is not always immediately self-evident
 either.

 The docs will help... a lot.  Yes, there is a lot to read, and
 yes, it seems ponderous, but most of your questions are
 answered either in the docs or in this FAQ.

        Use of a version of 'grep' to scan all the documents for
        keywords is highly recommended, or looking in 1.65's new
 \waffle\docs\indnary fee you've paid
        already and the cost of the source code.

4. Once I'm registered, can I upgrade to new versions for free ?

 Yes, although you might have to download a copy rather than
 expecting a floppy to come in the mail.


AVAILABILITY

1. How can I get Waffle by ftp ?

        Anonymous ftp:
        -------------

        Waffle (DOS version) is available via anonymous ftp from
        SIMTEL20 and its various mirror sites as follows:

        wsmr-simtel20.army.mil                  26.2.0.74
                pd1:<msdos.waffle>waf165.zip

        wuarchive.wustl.edu                     128.252.135.4
                /pub/mirrors/msdos/waffle/waf165.zip

        There are other SIMTEL20 mirror sites.  See the periodic postings
        in comp.binaries.ibm.pc.d and news.answers for more details.

 In addition, halcyon.com has a large waffle-related FTP area:

 halcyon.com    192.135.191.2
  /pub/waffle/waffle/waf165.zip

2. What if I'm not on the Internet ?

        From the author's BBS:
        ---------------------
        The Dark Side of the Moon BBS      1.408.245.SPAM (7726) (Tom Dell)

        From SIMTEL20 and mirrors via mail-based-archive-servers:
        ---------------------------------------------------------
        A number of sites run archive-servers to give non-Internet folks
        the ability to do the equivalent of ftp-by-mail.

        If you do not have FTP access to SIMTEL20, files may be ordered by
        mail from:

           Internet-style:      listserv@vm1.nodak.edu
                                listserv@vm.ecs.rpi.edu

           UUCP-style:          uunet!vm1.nodak.edu!listserv
                                uunet!vm.ecs.rpi.edu!listserv

        Send this command to the server to get its help file:
                GET PDGET HELP

        NOTE: remember that if you request items from an archive-server
        via mail, that your traffic goes through every system between the
        server and you, and adme.  Waffle considers an article to be a duplicate
        only if the local site is already in the path.

        If you get a newsfeed of the same newsgroup from several Waffle
        sites into your DOS Waffle, expect to see lots of duplicates :-(

        History mechanism is currently planned (rumored) for v1.66

 There are several third-party solutions - see the section on
 AFTERMARKET ADD-ONS.

6. Why do my local postings not make it to USENET ?

 Check your /waffle/system/feeds file.  Is there an entry for
 your feed there, saying to send all newsgroups there?  If you
 have a /batch= flag in that feeds entry, did you forget to run
 the 'batch' command to take the list of articles to go out,
 assemble them, compress them, and queue them up for
 transmission.

        You should call 'batch' from your poll.bat or from cron via the
        schedule file.

7. Can I edit the newsgroups line when making a post ?

        Not directly, but you can 'followup groupA groupB' and get
        the same functionality.  Same goes for mailing a reply to
 somebody and also kicking your reply to somebody else.

8. Can I effectively read and followup to saved news messages ?

        Not really at this CE2053@asacomp.com>
 <35.1320.2646.0NCE2054@asacomp.com>
 <35.11760.1420.0NCE2092@asacomp.com>
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 <1994Mar14.003805.8260@blaze.trentu.ca>
 <2m0b95$hcn@news.duke.edu>
 <2m0bae$1q70@whale.st.usm.edu>
 <J.W.Lockhart.264.2D83B07B@massey.ac.nz>
 <2m09uu$c26@sol.ccs.deakin.edu.au>
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 <13MAR199416405035@csa5.lbl.gov>
 <2m0bnc$dml@scapa.cs.ualberta.ca>
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 <2m0bqp$fkv@vixen.cso.uiuc.edu>
 <2m0a4h$c7t@sol.ccs.deakin.edu.au>
 <poetCMMpBt.1Cu@netcom.com>
 <2m0bct$rub@ukelele.gcr.com>
 <2m0bg8$n7v@access3.digex.net>
 <2m0ac4$cgs@sol.ccs.deakin.edu.au>
 <shdwhawkCMMpB0.JnL@netcom.com>
 <pfeng-130394155213@happyhost.hip.berkeley.edu>
 <1994Mar11.205635.28171@Virginia.EDU>
 <shdwhawkCMMpBB.JoL@netcom.com>
 <dbergCMMpAu.1Av@netcom.com>
 <2m0ah5$chd@nic.umass.edu>
 <CMMMHG.G1y@Dunx1.OCS.Drexel.Edu>
 <1994Mar13.193339.4249@ohstpy.mps.ohio-state.edu>
 <2m0bpoINNki9@uwm.edu>
 <CMMn2o.Gts@Dunx1.OCS.Drexel.Edu>
 <CMMnHz.HI2@Dunx1.OCS.Drexel.Edu>
 <CMMnLy.Hpw@Dunx1.OCS.Drexel.Edu>
 <13MAR94.20926219.0092@VM1.MCGILL.CA>
 <MDSCOTT.11.2D83A660@1308.watstar.uwaterloo.ca>
 <CMMoH7.EzD@world.std.com>
 <2m0afc$93u@post-office.nevada.edu>
 <CMMpBC.8tI@cruzio.com>
 <2m0bh2$96f@ws30-00.oclc.org>
 <1994Mar13.165108.21754@levels.unisa.edu.au>
 <1994Mar14.015858.21755@levels.unisa.edu.au>
 <2m0bsb$1je@agate.berkeley.edu>
 <CMMoMK.MB6@ads.com>
 <2m0bnh$g6e@access1.digex.net>
 <2m0bo3$38j@crcnis1.unl.edu>
 <9403111412.AA25749@ucbvax.Berkeley.EDU>
 <2m0bqg$l5k@senator-bedfellow.MIT.EDU>
 <1994Mar11.204244.15211@cabell.vcu.edu>
 <HET-15.10.2D83B104@miriam.onu.edu>
 <HET-15.11.2D83B1B8@miriam.onu.edu>
 <2m0btbINNkii@uwm.edu>
 <2m0bkn$s3b@ukelele.gcr.com>
 <1994Mar14.002944.23384@cs.tcd.ie>
 <1994Mar14.004121.24478@cs.tcd.ie>
 <1994Mar13.192947.1@jaguar.uofs.edu>
 <2m0bm6$bdd@netnews.upenn.edu>
 <1e.13832.369.0NB527A4@ablelink.org>
 <1994Mar11.205834.28241@Virginia.EDU>
 <CMMp3I.Frt@zeno.fit.edu>
 <radu.2.2D83B208@library.health.ufl.edu>
 <9403140043.AA16774@cs.utexas.edu>
 <CMMpK5.L6o@freenet.carleton.ca>
 <SS.94Mar11082526@wpi.WPI.EDU>
 <pa9tQ6a.gjgoris@delphi.com>
 <2m0c04$1k2@agate.berkeley.edu>
 <2m0c12$bpj@panix.com>
 <t2601ac.763604833@sun3>
 <2m0btf$38l@crcnis1.unl.edu>
 <2m0bfi$jqc@ccsun35.csie.nctu.edu.tw>
 <2m0c1tINNfsd@srvr1.engin.umich.edu>
 <94031400152220@tpv-online.ukmail.net>
 <shdwhawkCMMpBu.Jqv@netcom.com>
 <2m0c2j$qv@usenet.INS.CWRU.Edu>
However, this type of research is
most often not dialogical but individual.

2.  The Hindu-Jewish dialogue is also about something so
apparently mundane as dietary laws.  As traditions which
emphasize orthopraxy, it should not be surprising that the area
of dietary laws has actually been on the forefront of
Hindu-Jewish religious interactions in America.  Any number of
enterprising Tamil restauranteurs in New York City sell "kosher
doshas," proudly display hechshers from the Lubavitcher rebbe,
and in fact Hindu "brahmin" restaurants afford a kosher dining
alternative for the most scrupulous Jew.  Not only that, one
often finds the latest in kashruth research in newspapers which
serve America's Hindu community.  (For example, see The India
Times, July 15, 1992, p.  13).  While Hindu and Jewish dietary
codes do not coincide, they do overlap, and these are areas in
which communication and cooperation can be developed.  A
faithful Hindu is as concerned as is the observant Jew about the
chemistry of rennet, or the presence of lard in baked goods, and
therefore would be interested in learning about the mysterious
code of O-U and Kof-K, and of Fleishig/Milchig/Pareve, as well
as in supporting kashruth research.

The issue of diet is also a spiritual issue, although it's not
usually recognized as such.  Divine dietary codes are about the
sanctification of food, the archetypal mundane issue.  Food can
be kosher, just as it can be prasadam, and a study of Hindu and
Jewish reflections on the meaning of food regulations would
itself be worthwhile, beyond the practical issues of hechshers
and food research.  (Shimmel and Adhikari, 1990:90)


Jewish Text Part 3, ENDS

3.  The Hindu-Jewish dialogue is also about our experiences of
oppression and intolerance, as my Thai Buddhist monk friend and
I understood viscerally at the Vatican's museum.  We Hindus,
Buddhists and Jews can better understand our own
history--especially the less savory aspects of intolerance at
the hands of powerful religions--by comparing notes with one
another.

4.  The Hindu-Jewish dialogue is also about preserving culture
in the face of diasporization and modernization.

Diaspora, or exile, was the issue which compelled the Dalai Lama
to invite Jewish scholars to his palace for the historic
Tibetan-Jewish dialogue in 1990.  In fact, Jews have been
exemplars in the minds of the Tibetan people ever since their
forced exile in 1959.  Soon after they established themselves in
temporary quarters in India, they commemorated the 2,100th
anniversary of the independent Tibetan state by publishing
Jamyang Norbu's pamphlet, "An Outline of the History of Israel."
Norbu, the militant president of the Tibetan Youth Congress,
wrote that "[W]e need to derive a source of inspiration from a
people whose determination and hard work achieved their
long-awaited goal.  .  .  Israel, whose people had struggled for
2,000 years under many difficulties and hardships to get their
land and freedom back." (Norbu, 1973:1.  My translation)

Today we see two kinds of diaspora: the forced exile of the
Tibetans, Vietnamese and Cambodians, and the voluntary exile of
American Hindus.  We Jews experienced the first variety until
1948, but since the establishment of Israel, galut has become
our home voluntarily.  Our struggles over nearly two thousand
years may inspire Tibetans and Vietnamese, but many American
Hindus rightly or wrongly see American Jews as role models for
their  gentle exile in America: we are taken as fully
participating in American life while simultaneously maintaining
religio-cultural traditions.  Our Hebrew day schools,
federations, newspapers, self-defense organizations such as the
ADL, youth summer camps, and lobbying organizations for both
domestic and international issues are serving as models for
other minority peoples who fear assimilation and the loss of
traditions.  Just this past summer, two Tibetan educators were
sent by the Dalai Lama to observe Jewish summer camps, with the
goal of adapting this institution to the situation of Tibetans
in India.  (Blustain, 1992:5)

For many newly-diasporized peoples--such as Tibetans and
Indochinese-Americans--diasporization and modernization are
simultaneous.  In some senses, the two phenomena are
interrelated.  Diasporization shatters the premodern sense of a
nation as a confluence of land-people-language-religion.  If one
is landless, then the fusion of these four separable factors
unravels.  Similarly, the essence of modernization is pluralism
wherein one's sacred canopy is seen as a human cultural product
rather than sacred, eternal meanings.  Diasporization confronts
one with the other, with a pluralism of meanings.  So does
modernization, and in this sense the two phenomena are related.
Jews are seen as the first diasporized and the first modernized
people, even if in our case the former preceded the latter by
1600 years.  Peoples who are just now become diasporized and/or
modernized tend to look to Jews for guidance.

5.  The Hindu-Jewish dialogue in America has concerns specific
to life as a minority religious culture in this country.  For
example, both ethnic groups have a vested interest in
maintaining a strong public education system.  The secular
character of public institutions, especially schools, is a
concern to both groups.  Both communities can and do strive
against discrimination in housing, the work place and in
schools, as well against the treat of violence from the
resurgent Klan and other Nazi-like organizations.  Parents in
both communities fear unscrupulous missionaries.  For both,
calls for the "Christianization of America" are viewed with
alarm.  Finally, both American Hindus and Jews have deep ties to
their countries of origin, and both groups would like the
American government to reflect their sentiments in "special
relationships" with India and Israel.  Therefore, there are many
avenues for cooperation in the political arena.

6.  The Hindu-Jewish dialogue is itself multicultural; that is,
there are and have been Hindu-Jewish dialogues in America, in
India, and elsewhere.  The Hindu-Jewish dialogue in India may
well take forms different from that in the United States.  What
Paul Younger wrote of Christian experience in India is also true
of Jewish experience: "Christianity and Hinduism have co-existed
in South India now for almost two millennia.  In the lives of
families, villages and the region as a whole this co-existence
has often involved very close mutual awareness and as a result
an extensive borrowing of religious practices, symbols and
values." (Younger, 1989:191) The long and happy Jewish diaspora
among Hindus ought to be recalled as a background for the
contemporary dialogue.  (See Katz and Goldberg, 1993)

The long overdue establishment of ambassadorial relations
between India and Israel, so enthusiastically welcomed by Hindus
as well as Jews, is another, contemporary aspect of Hindu-Jewish
dialogue.  When coupled with the Hindu-Jewish dialogue in
America and recalling the long, happy and continuing encounter
in India, this new, diplomatic relationship between our two
homelands may bring about a flowering of cooperation in culture,
commerce and technology and international cooperation.

7.  It should be recognized that what we have been calling
"Hindu-Jewish" dialogue is both Hindu-Jewish and Hindu-Judaic;
or perhaps Hindu-Judaic and Indian-Jewish.  The point is that it
involves both religion and ethnicity (the latter a distinctly
American formulation).  While any one given dialogue session
might emphasize one aspect, we need to be clear about which
aspect we are discussing.

8.  Finally, I offer an admonition as to what Hindu-Jewish
dialogue is not.  First and foremost, it is not a monologue
among Jews; both parties must be present.  This may be obvious,
but this basic principle of dialogue is often the casualty of
convenience and ignorance.  A negative example of this type of
ersatz-dialogue is Catholic theologian Hans Kung's recent book,
Christianity and the World Religions: Paths of Dialogue with
Islam, Hinduism, and Buddhism, which claims to be "the
transcript of an actual dialogue that took place in the summer
semester of 1982 at the University of Tubingen." (Kung,
1986:xiv) In Kung's book one finds no Muslims, Hindus or
Buddhists, but only three (Christian) scholars who speak for the
"other" half of the world.  I wish this were purely a Christian
problem, but it is not.  I was asked recently to review a book
manuscript on Hindu-Jewish dialogue for an academic publisher, a
collection of essays by Jewish writers.  And there are similar
cases of a synagogue or a Hillel which wants to sponsor a
"Buddhist-Jewish" dialogue between a rabbi and a Jew who
practices meditation!  As a prerequisite to our participation in
Hindu-Jewish dialogue, perhaps we need to remind ourselves that
dialogues must involve real people, not our imagination and
surely not our projections.  We must realize that the issue of
Jews who practice Buddhist meditation or Hindu yoga is an
internal Jewish issue, not to be confused with the Hindu-Jewish
dialogue.

9.  Finally, I would urge that Hindu-Jewish dialogue not be an
addendum to Hindu-Christian dialogue.  Again, this should be
obvious, but the unfortunate fact is that all too often Jews
become no more than interlopers in these dialogues, due to our
own laziness and lack of sincere interest.  I would go so far as
to urge Jews to avoid active participation in Hindu-Christian
dialogues (although we may benefit from listening in).  This
point is imperative, because what most Hindus know of Judaism
was learned from Christian missionaries, for whom Judaism is no
more than a step on the path toward Christianity.  We must
insist on our unique identity in our relations which Hindus, and
our identity as Jews is threatened by being subsumed into the
missionaries' "Judaeo-Christian" fiction.  Perhaps we need to
reclaim that unique identity for ourselves first.  Conclusions

Hindu-Jewish dialogue is not some new fad; it is truly an
ancient encounter which dates back more than two millennia.
(See Katz, 1991b:91-94) Since western universities arose out of
Christian cultures, it is natural that Christian categories
dominated and continue to dominate most of the humanities and
social sciences, religious studies in particular.  A retrieval
of links between Hindus and Jews, which is an aspect of the
contemporary Hindu-Jewish dialogue, reconfigures not only our
understandings of Judaism and Hinduism, but the very manner in
which we go about doing interreligious dialogue is modified, and
more than that, how we study religious traditions is changed.
Indeed, our understanding of the very concept of "religion"
becomes modified when Hinduism and Judaism are allowed to meet
symmetrically, which is to say without Christian conceptual
intermediaries.


Sources cited

Andersen, Jorgen Ostergard.  1992.  Sinhalese Buddhist Cosmology
and Nature.  Aarhaus, Center for Kulturforskning, Arbejdspapir
#102.

Ariarajah, Wesley.  1991.  Hindus and Christians: A Century of
Protestant Ecumenical Thought.  Grand Rapids, MI, Eerdmans.

Blustain, Sarah.  1992.  "Tibetans Seek Help in Survival."
Forward (August 21):5.

"Catholic Ashrams: Adopting and Adapting Hindu Dharma," Hinduism
Today 8, 6 (Nov./Dec.  1986):1, 23, 25, 27.

Corless, Roger J.  1988.  "Becoming a Dialogian: How to do
Buddhist-Christian Dialogue without really trying." A paper read
at the Colloquium on Buddhist Thought and Culture, University of
Montevallo, AL, April 29-30.

Coward, Harold, ed.  1989.  Hindu-Christian Dialogue:
Perspectives and Encounters.  Faith Meets Faith Series.
Maryknoll, NY, Orbis.

Dumont, Louis.  1973.  Homo Hierarchicus: The Caste System and
Its Implications.  Chicago and London, University of Chicago
Press.

Gelberg, Steven J.  1989.  "Krishna and Christ: ISKCON's
Encounter with Christianity in America." Pp.  138-161 in Coward,
ed.  1989.

Griffiths, Bede.  1966.  Christ in India: Essays towards a
Hindu-Christian Dialogue.  New York, Charles Scribner's Sons.

Katz, Nathan.  1991a.  "The Jewish Secret and the Dalai Lama: A
Dharamsala Diary." Conservative Judaism 43, 4 (Summer):33-46.

___________.  1991b.  "Contacts Between Jewish and Indo-Tibetan
Civilizations through the Ages: Some Explorations." The Tibet
Journal 16, 4 (Winter):90-109.

___________, and Ellen S.  Goldberg.  1989.  "Asceticism and
Caste in the Passover Observances of the Cochin Jews." Journal
of the American Academy of Religion 57, 1:53-82.

_______________________________.  1993.  The Last Jews of
Cochin: Jewish Identity in Hindu India.  Columbia, SC,
University of South Carolina Press.

Kung, Hans.  1986.  Christianity and the World Religions: Paths
of Dialogue with Islam, Hinduism, and Buddhism.  Garden City,
NY, Doubleday.

Kunst, Arnold.  1939-42.  "An Overlooked Type of Inference."
Bulletin of the School of Oriental and African Studies
10:976-991.

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 ty   %Vsoc.culture.indian s..[Endnote 1] Agencies also
 face similar cross-cutting concerns about how best to 
 administer the regulatory process.
 
 OVERLAP EXISTS. Some of the governmental divisions of 
 responsibility may not make sense, but even those 
 that are sensible create potential for conflicting or 
 duplicative regulations. For instance, it is logical 
 to have one agency in charge of workplace safety and 
 another in charge of food safety. Such a division, 
 however, can cause problems. For exampZ  (Pn the 
 early 1980s chocolate manufacturers had difficulty 
 deciding how to meet both noise standards imposed by 
 the Occupational Safety and Health Administration 
 (OSHA) and hygiene standards imposed by the Food and 
 Drug Administration (FDA).[Endnote 2] One problem was the 
 concern that porous insulation that reduced noise 
 from machinery could not be kept clean enough to meet 
 FDA standards.
 
 It is also common for agencies to have overlapping 
 jurisdiction for the same or related problems. For 
 example, at least three agencies regulate food 
 safety: FDA (food items exclusive of meat and 
 poultry), the 