Articles Issue 4

Of Gutka Chewing Piety and the Economic Exploitation of Fishermen of the Indus Delta in Pakistan

Written by geadmin

Get PDF: Chang, Abdul Haque. 2017. Of Gutka Chewing Piety and the Economic Exploitation of Fishermen of the Indus Delta in Pakistan. Global Ethnographic.

Abdul Haque Chang
haq.chang@gmail.com
University of Texas at Austin

Abstract

This paper discusses how the religious connotations of gutka chewing by poor fishermen render the practice a useful metaphor for their ambiguous social and economic position within the Muslim fishing communities in Pakistan. The fishermen I lived and worked with resented the moneylenders of Baghan, the Pesh Imam or prayer leader of the main mosque, union leaders and social activists, and viewed them all as outsiders and authority figures. This tension was evident in the case of the wiyaj (interest) that moneylenders charged fishermen, who then became indebted, allegedly to support their gutka consumption. Both acts (wiyaj and chewing gutka) are legally and socially prohibited but widespread in everyday life. This paper argues that beyond the stigmatised blood-red gutka stains lies the essential life of the fishermen, who tell of different ways in which the union leaders and moneylenders create financial burdens for them, helping us understand everyday life within the complex processes of people’s relationships to religion, society, and the market economy in Pakistan.

Keywords: Gutka piety, social activism, credit, interest, indebtedness, extortion

 

They say everywhere in the laar [Delta], “Even our spit is worth five rupees.” Chewing gutka and spitting it out is an everyday ritual—a never-ending sacred act of indulgence.

—Nazir Jat, the author’s key informant in the Delta

 

Figure 1: The author with Nazir

In the Indus River Delta region of Pakistan, there is a substance that permeates nearly every sphere of daily life. Gutka, a mixture of crushed tobacco, wax, areca nut, catechu, and other flavours, is a mild stimulant designed for chewing that leaves tell-tale, deep red stains on the lips, tongue, and teeth of users. Gutka chewing has become a normalised cultural addiction; much like caffeine dependency, most fishermen in the Indus River Delta can barely function in the morning before putting gutka in their mouths. But unlike consuming caffeine or popular in many industrialised societies, gutka chewing in this impoverished region of Pakistan has religious, social, and economic implications. Gutka, a stimulant available in every village and neighbourhood market, has attained the status of religious artefact. Dismissed and reviled as a primitive and hazardous practice, the gutka habit is very much a capitalistic, market-oriented commodity, intimately related to the local social hierarchy and economy.

Gutka is ubiquitous; even in remote villages without roads, water, or electricity, it is universally available, appearing as if by magic in an otherwise impoverished area. It weaves itself into the fabric of every community by operating via its own system of exchange (Mauss 1969) outside the market through sharing, borrowing, exchanging, gifting, and scavenging. Its stains serve as visual markers of belonging and insider status. Conversely, the visual evidence of gutka chewing is considered a stigma by outsiders and directly affects the fishermen’s economic and social status. Moneylenders charge them additional interest, union officials extort illegal fees, and social activists recognise their existence only when it fits their political agenda.

This paper uses the pervasiveness of gutka as an ethnographic vantage point to rethink the question of piety for fishermen of the Indus Delta. Located in southern Pakistan, the Indus Delta faces water shortages, poverty, and ecological degradation from the development of dams and water infrastructure in the upper Pakistan region of Punjab. The Indus Delta stretches from the eastern coast of Karachi to the western salt marshland of Rann of Kutch in southern Pakistan, covering the entire shoreline of Sindh from north to south, with a population of approximately 1.5 million people. Geographically, the Delta is located in four different administrative areas: Karachi, Thatta, Badin, and Rann of Kutch. Physically, most of the Delta is situated in the Thatta District.

Fieldwork for this research was conducted from January 2012 to August 2013 in various sites in Karachi and the Delta area. During eighteen months of fieldwork, I lived mainly in Baghan and its surrounding areas while following the everyday cycle of the fishermen and their socioeconomic activities. I resided in various otaq (male guest houses) belonging to my key informant, Nazir Jat, in Baghan and other people in Keti Bandar, Gul Muhammad Jat, Arab Jat, and Machar Colony.

According to famous Muslim scholar Al-Ghazzali (c. 1056–1111), Prophet of Islam Muhammad said, “The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right” (Al-Ghazzali 1991). By chewing gutka, local fishermen believe that they are refraining from the kind of idle talk and banter that might be seen as sacrilegious. I therefore propose that, to the fishermen, chewing gutka is an act of piety, one that explains how a commercial product can create religious and social value. Through inserting a stigmatised object (gutka) into the sacred sphere of piety and the gift exchange system, the fishermen have made the act of chewing a devotional practice.

Though scholars have discussed ways in which the Islamic concept of piety has been used to support political reform (Mahmood 2004), little attention has been paid to the idea of silence as an act of piety. I assert in this paper that the virtue of being silent through chewing gutka provides critical commentary about both the fishermen and those who denounce their gutka chewing. I then explain how ordinary Delta fishermen become heavily indebted to shopkeepers who help perpetuate the gutka-chewing habit while simultaneously judging the fishermen as “non-Muslims.” I argue that these shopkeepers exploit fishermen in the name of religion, charging them an exorbitant interest rate—an act that is prohibited in Islam—simply because they can, given the prevailing market conditions. In the last section, I discuss how the Karachi Fisheries Harbor, an important locus for fishermen, is controlled by union leaders who claim to represent the impoverished fishermen while creating the very circumstances for their exploitation. Examining the situation of these fishermen through the lens of gutka use sheds light on the rampant social injustice and discriminatory notions of religiosity in the everyday lives of Indus Delta people.

Gutka Piety

Imported from India on fishing boats, gutka became popular in the 1990s. That Nazir Jat—a local fisherman—chewed gutka was not surprising. The fact that his six-year-old son, Waseem, also chewed was an indicator of just how widespread and accepted gutka chewing is. Whenever I visited Nazir’s village near Baghan, I often pressured Waseem not to chew gutka. But whenever Waseem wanted some, Nazir would invariably give him a bit. The boy then proceeded to make his tongue and mouth red, showing us his stained features to gain attention. He might stop for half a day, but then he would try to find leftover foil gutka wrappers in the garbage and lick them to make his tongue and mouth red.

No one talks much when chewing the sweet, creamy substance. This silence, gutka users claim, “makes us calm. It stops us from talking, gossiping, and bad-mouthing. This makes us good Muslims.” In other words, gutka users justify a substance known to cause cancer—in addition to unmanageable debt—by relating its effects to piety, as it is generally believed that to be silent is to be pious.

Throughout this region, men, women, children, and even wild cats and street dogs bear the mark of gutka with their seemingly blood-stained tongues and faces. Deep red liquid drips off lips and chins and onto shirts and sleeves. To visitors unaccustomed to this sight, everyone looks like a vampire. But to locals, not chewing gutka differentiates you as “other.” You are seen as an outsider—one who will not reciprocate and exchange gutka, the communal commodity that is the key to insider status. Not sharing gutka sets you outside of the system of gift exchange, outside of giving, receiving, and reciprocating. Images of chewing and spitting gutka are a powerful expression of its desirability, and gutka itself is a useful sensory montage for navigating the lives of the fishermen. There is a difference in how it is perceived by local villagers versus people who live in larger towns and work in more stable, higher-paying jobs. Outsiders malign gutka as an addictive substance and discriminate against this so-called “cultural trait” of the Indus Delta’s “gutka-eating subjects,” seeing them as indebted, drunken, broken, and poor.

The Exploitation of Fishermen

Dr Sahib was the only doctor available in the town of Baghan. He had been a leftist political activist and social worker, but now he was limited to practicing medicine. He believed that the fishermen were getting into debt from consuming gutka. A gutka habit costs 30 rupees (USD 0.30) per person per day, on average. Dr Sahib argued that gutka was not only a serious medical problem for fishermen but a financial burden as well, making them highly vulnerable to exploitation. Even if they had no money for food, they would take a loan on a high interest rate to buy gutka and satisfy their addiction. In return, they would give their catch to a moneylender on his terms, which were often disadvantageous to the fishermen.

Many people trying to tackle the gutka epidemic have turned to development initiatives such as micro credit projects, social awareness regarding the gutka problem, and community mobilisation initiatives, as a potential solution. Dr Sahib was not optimistic regarding these efforts. In theory, this kind of grassroots organising and education-driven engine for change would help to make gutka users aware of the risks and costs of their habit. In reality, however, Dr Sahib has observed that such social development is mostly limited to posting signboards. There are at least two dozen such signboards from different NGOs erected outside the village to promote their projects, all covered in gutka spit. As Dr Sahib said, “even village names are buried in gutka spit.”

For Dr Sahib, gutka was an emblem of all sins, and he was not alone in this opinion. It was amazing to observe this attitude not only in a left-leaning political worker but also in the moneylenders, the Pesh Imam or prayer leader of the main mosque, the union leaders at Karachi Fisheries Harbor, and social activists. For all these groups and individuals, the idea that gutka was a social ill affected how they related to fishermen in everyday life. For example, in the case of fishermen’s relationship with moneylenders, even though wiyaj (interest) and chewing gutka are both legally and socially prohibited, they are nonetheless widespread in everyday life, and they are essential to discrimination against fishermen as irresponsible and poor members of society. The desire for gutka is precisely related to the amount of wiyaj a moneylender collects. Charging wiyaj is a prohibited act, according to the Quran. However, wiyaj has been a constant presence in the Indus Delta since before British colonial times. Local merchants claim that wiyaj is just another acceptable form of business. The religious polity is imbued with the market realities of the local economy, where wiyaj has never been considered a religiously prohibited act. What makes wiyaj legitimate and even possible in the first place are the other aspects of everyday business practices and their intersection with religious activities like praying in the mosque, performing Haj in Mecca, and helping widows. Religious acts are a way of earning blessings; however, there are ambiguities in what it means to be Muslim, and these seem to be directly related to an individual Muslim’s socioeconomic status.

Qaraz of the Moneylender

Let me share an example of how Muslim and Hindu businessmen charge the fishermen wiyaj on the pretense that they are not true Muslims. Haji Jan Muhammad Memon was a trader and moneylender in the community. I once asked him why he charged wiyaj when people bought things from him on qaraz (credit). He did not seem offended or angered by my inquiry, simply replying, “This is my business; I am not charging wiyaj. You do know I am Memon by caste. For a long time, my forefathers did the same. You must know that, don’t you?” He continued, explaining his understanding of the logic and legitimacy of his practice:

 

I help people to pay me after six months or in a year. Why should I lend my money to someone for nothing? If I give him relaxation, then I need my profit on that investment. This is an investment of money. You might not be able to understand it. You educated people think you know Islam better, but I am also Muslim; I pray in the mosque every Friday in jamiat (congregation), and I went to perform Haj in Mecca. I give old women charity. This is all because of this business. It is not wiyaj.

 

The market economy of common fishermen and poor people is connected with these dokan (shop) owners. Through this mechanism of indebtedness, a moneylender buys fish at lower rates from the fishermen who have credit on his account. On the one hand, this connection creates a never-ending system of indebtedness, but on the other, moneylending businesses keep flourishing. Unlike agriculture, fishing nowadays has become an expensive enterprise. In addition to a boat, one needs fuel for the engine, ice to chill the fish, and a good amount of food to survive at sea. Sailors and crew are paid in advance. Not everyone has the capacity to bear such expenses in the anticipation of a good catch. In all such cases, dokan owners lend money, and in most cases, the fishermen end up in debt. Haji Jan Muhammad Memon’s dokan is a profitable business enterprise because of the wiyaj system.

I wanted to know why the rate of interest charged by the moneylenders was so high (30–50 percent), so I asked Haji Jan Muhammad Memon. To modify my approach and get him off the defensive, I nuanced my question by using the word “profit” instead of “wiyaj.” This time he was pleased with my question and responded, “These fishermen are not even Muslim…If you ask them to recite the kalma [the testimony of being Muslim], they will respond with ‘What is that?’ You know one can’t be Muslim unless he can recite the kalma.” I was not surprised by this statement. Muslim and Hindu moneylenders claim that charging non-Muslims wiyaj is not a prohibited act according to local customs of moneylending. Most traders and educated people claimed that fishermen were ignorant about even the most basic facts of their religion and therefore not true Muslims. Both Muslim and Hindu moneylenders persistently used this view to legitimise the practice of wiyaj. This somehow also justified the high rate of interest they charged.

Karachi Fisheries Harbor

As there are ambiguities about who is considered a proper Muslim, so is there ambiguity about the roles of social activist union politicians at the Karachi Fisheries Harbor, where fishermen of the Indus Delta sell their catch. When the everyday politics of social activist groups such as Pakistan Fisher Folk Forum (PFF) intersect with the Karachi Fisheries Harbor’s political control, the borders between activism and extortion become blurred. In order to gain control over the harbor, the union takes money from fishermen, effectively becoming part of a system of exploitation that yields no benefit to the fishermen themselves—a system the union is supposedly fighting.

Union leaders collect illegal taxes called bhatta for every truck unloaded at the Karachi Fisheries Harbor. Like everyone else, Ali Jat pays bhatta to union leaders. These leaders sit next to the main entrance of the harbor, and no vehicle is allowed to enter without paying. Fishermen are often targeted by the union, fisheries society officials, and middlemen who arrange an auction system and pressure them into paying more money. They also pay a cut to dalal (intermediaries) for arranging the auction. Ali Jat always gives his catch to one of the big fish traders in Karachi. The entire catch enters international markets, but the fishermen never receive a fair price. The fish trader gets all the benefits, as he has all the global connections.

In a way, the PFF is very much the product of union politics. It considers Karachi Fisheries Harbor to be a major place of exploitation because the fishermen have neither control over harbor management nor authority over the auction system. The PFF also demands that the fishermen of Lyari1 be given jobs. Its political influence provides control over the lower ranks of harbor employees.

However, the fisheries cooperative society and the union are always tussling over control of the harbor and the authority to make decisions. Karachi Fisheries Harbor is supposed to be administered by the district government, the fisheries cooperative society, the union, and the Sindh provincial government’s Ministry of Fisheries. These groups form complex political positions for bargaining and contesting authority over the harbor. Most of the union and political members are part of the bhatta system, including PFF union members. Although the PFF initially built momentum by taking part in the union politics of the harbor, today, according to Ali Jat, it is part of the problem.

Conclusion

The fishermen of the Indus Delta, though generally presented as gutka-eating subjects or “primitive” indigenous community groups, seem to be very much a part of the everyday market economy of Pakistan. They are connected with provincial, national, and transnational networks, histories, and social movements. For example, I was surprised that when a national protest march was organised against a controversial film on Islam, the Jamiat Ahle Sunnat2 used the event to create a network connecting the people of the Indus Delta to religious grids on national and transnational levels. During this march, fishermen who were indebted and generally considered not to be authentic Muslims (because they don’t know how to recite the kalma properly) were protesting right along with officials like Haji Jan Muhammad Memon. Somehow, I observed, fishermen who are not otherwise considered Muslim “become” Muslim when they participate in demonstrations.

Similarly, when fishermen become indebted, they become part of the market economy of the Indus Delta, in which gutka is one of the most important commodities. But for the fishermen themselves, gutka is not a commodity of consumption, desire, and immorality; through gutka, they enter into a space of sacredness. And yet chewing gutka is precisely a sign, an indicator, and an index for those outsiders like Dr Sahib and Haji Jan Muhammad Memon that fishermen are beyond reformation.

One wonders at the stigma when looking at the sweet shops and gutka shops in the markets with their pyramids stacked in a similar fashion. Gutka fetishism enters everyday life in a way that goes beyond just being an object of desire, a consumer product, or a stigmatised habit. It moves further, into a moral economy of gift exchange, a system based on the capacity to give, to receive, and to reciprocate. Gutka is part of that larger system of the market economy, one where wiyaj, bhatta, the everyday life of the fishermen, and the Jamiat Ahle Sunnat, function together in the same space.

 

NOTES

1. Lyari is an old and historic area of Karachi where most of the Baloch fishermen live.

2. The Jamiat Ahle Sunnat is the Barelvi, a Sunni religious group that has Sufi and Muslim saint-centered religious ideologies. It is inclusive and therefore popular among the rural and urban masses.

 

REFERENCES

Al-Ghazzali, AHM (1991). The book of knowledge. Chicago: Kazi Publications.

Mahmood, S. (2011). Politics of Piety: The Islamic Revival and the Feminist Subject. Princeton University Press.

Mauss, M. (1969). The gift: Forms and Functions of Exchange in Archaic Societies. London and New York: Cohen & West.

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  • I want to share a message that has been spreading all over the internet that concerns the times we are living in. Whether you believe in God or not, this is a must read message!

    We can see throughout time how we have been slowly conditioned to come to this point where we are on the verge of a cashless society. Would it surprise you to know that the Bible foretold of this event? Don’t believe me? This may be the most imporant message you will read in these times…please do not ignore this!

    This messsage reveals what the Mark of the Beast is, and the meaning behind counting a number people have been pondering for centuries, 666. This message also shares why Barack Obama is the Antichrist. This is truly a message from God!

    In the Revelation of Jesus Christ given to the apostle John, we read:

    “He (the false prophet who deceives many by his miracles) causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads, and that no one may buy or sell except one who has the mark or the name of the beast, or the number of his name.

    Here is wisdom. Let him who has understanding calculate the number of the beast, for it is the number of a man: His number is 666” (Revelation 13:16-18 NKJV).

    Referring to the last generation, this could only be speaking of a cashless society. Why? Revelation 13:17 tells us that we cannot buy or sell unless we receive the mark of the beast. If physical money was still in use, we could buy or sell with one another without receiving the mark. This would contradict scripture that says we must have the mark to buy or sell. So, it deduces itself to this conclusion.

    These verses could not be referring to something spiritual as scripture references two physical locations (our right-hand or forehead) stating the mark will be on one “OR” the other. It once again deduces itself to this conclusion.

    Also, how could you determine who truly has a spiritual mark so that they may buy or sell? And, as you will read further in this article, to have the mark of the beast is the same to have the name of the beast, or the number of its name. You will begin to see even more clearly why this mark cannot be something purely spiritual.

    Here is where it really starts to come together. It is shocking how accurate the Bible is concerning the RFID microchip. These are notes from a man named Carl Sanders who worked with a team of engineers to help develop this microchip in the late 1960’s.

    “Carl Sanders sat in seventeen New World Order meetings with heads-of-state officials such as Henry Kissinger and Bob Gates of the C.I.A. to discuss plans on how to bring about a one-world system. The government commissioned Carl Sanders to design a microchip for identifying and controlling the peoples of the world—a microchip that could be inserted under the skin with a hypodermic needle (a quick, convenient method that would be gradually accepted by society).

    Carl Sanders, with a team of engineers behind him, with U.S. grant monies supplied by tax dollars, took on this project and designed a microchip that is powered by a lithium battery, rechargeable through the temperature changes in our skin. Without the knowledge of the Bible (Brother Sanders was not a Christian at the time), these engineers spent one-and-a-half-million dollars doing research on the best and most convenient place to have the microchip inserted.

    Guess what? These researchers found that the forehead and the back of the hand (the two places Revelation says the mark will go) are not just the most convenient places, but are also the only viable places for rapid, consistent temperature changes in the skin to recharge the lithium battery. The microchip is approximately seven millimeters in length, .75 millimeters in diameter, about the size of a grain of rice. It is capable of storing pages upon pages of information about you. All your general history, work history, crime record, health history, and financial data can be stored on this chip.

    Brother Sanders believes that this microchip, which he regretfully helped design, is the “mark” spoken about in Revelation 13:16-18. The original Greek word for “mark” is “charagma,” which means a “scratch or etching.” It is also interesting to note that the number 666 is actually a word in the original Greek. The word is “chi xi stigma,” with the last part, “stigma,” also meaning “to stick or prick.” Carl believes this refers to a hypodermic needle (see photo).

    Mr. Sanders asked a Boston Medical Center doctor what would happen if the lithium contained within the RFID microchip leaked into the body. The doctor responded that if the microchip broke inside a human body, the lithium would cause a severe and painful wound filled with pus. This is what the book of Revelation says:

    “And the first (angel) went, and poured out his vial on the earth; and there fell a noisome and grievous sore on the men which had the mark of the beast, and on them which worshipped his image” (Revelation 16:2).

    THE HIDDEN MEANING BEHIND THE NUMBER 666 REVEALED!

    What I first want to mention, before I share what the Holy Spirit has revealed to me concerning the number of the beast, is that God confirms in threes. We can see this throughout scripture:

    “For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one” (1 John 5:7 NKJV).

    “and that He was buried, and that He rose again the third day according to the Scriptures” (1 Corinthians 15:4 NKJV).

    “…Holy, holy, holy, Lord God Almighty, Who was and is and is to come!” (Revelation 4:8 NKJV).

    There are many more examples, but I thought I would just share three of them to make the point.

    Examining Revelation 13:16,17,18, the first group of three I would like to point out is that the mark of the beast is described in three separate verses, 16, 17 and 18.

    The next three I see is in verse 16, “He causes all…” is followed by three contrasting categories of people,

    1 – “both small and great,
    2 – rich and poor,
    3 – free and slave…”.

    Then unto verse 17, it opens with, “and that no one may buy or sell except one who has…”, followed by three explanations of what one must have to buy or sell,

    1 – “…the mark
    2 – or the name of the beast,
    3 – or the number of his name”.

    Now unto verse 18, we read “Let him who has understanding calculate…”, which is followed by,

    1 – “the number of the beast,
    2 – for it is the number of a man:
    3 – His number is 666”.

    The last three I see is the number “6” being used three times in a row. The reason I’m making this point about God confirming in three is because it is the key to unlocking how to calculate the number 666.

    Throughout the centuries there have been people trying to calculate numbers based on titles and names that come up to the number 666 to identify one person, the Antichrist; but from Revelation 13:18, I do not see where God is telling us to count up to 666, but rather to count the number of the beast. This number is identified as 666. So the verse is telling us to count the number 666.

    What does it mean to count? It means to add up. So how could we add up 666? Remember my previous point about God confirming in threes is key to unlocking the number 666. So logically, what would be the best way to count the number 666? To count it equally by using the rule of three based off the number.

    We cannot count it equally as 600+60+6, this would also bring us back to the start.

    We cannot count it as 600+600+600, or 60+60+60 because there are no zeroes in between or at the end of 666.

    The only logical option is 6+6+6=18.

    What is interesting is that the verse that reveals for us to count the number itself is verse 18 (there a total of 18 verses in Revelation Chapter 13).

    Another interesting point is the only two other combinations (making a total of three possible combinations) for placing a “+” symbol in between 666 are:

    66+6=72 and 6+66=72.

    Add both 72’s together and you get 144.

    Why the number 144 is worth our attention is because the verse following Revelation 13:18 is the first time in the Bible where the 144,000 are being described in detail:

    “Then I looked, and behold, a Lamb standing on Mount Zion, and with Him one hundred and forty-four thousand, having His Father’s name written on their foreheads…” (Revelation 14:1).

    Now if you add up all three numbers from counting 666 by moving the “+” symbol around, it would be 72+72+18=162. What is compelling about the number 162, is, if you divide 144,000 by 162, you get 888. The name of Jesus in Greek gematria adds up to 888. The New Testament was originally written in the Greek language. Revelation 14:1 not only mentions the 144,000, but also the Lamb who is Jesus.

    Now what is interesting about the number for Jesus, 888, is that if you apply the same formula that was used to count 666, you get 8+8+8=24. Why the number 24? Revelation chapter 4 tells us there are 24 elders seated around the throne of God. This is the same throne where Jesus sits.

    Now if you take:

    8+8+8=24

    8+88=96

    88+8=96

    you get 24+96+96=216.

    Take 144,000 divided by 216 and you get 666.

    Remember that this was the same exact formula we used to count the number 666 that ultimately brought forth the number 888.

    Here is a quick recap to demonstrate how this formula confirms itself as being the true way to count 666:

    1: 6+6+6=18 > 66+6=72 > 6+66=72 > 18+72+72=162

    2: 144,000 divided by 162=888

    3: 8+8+8=24 > 88+8=96 > 8+88=96 > 24+96+96=216

    4: 144,000 divided by 216=666

    1: 6+6+6=18 > 66+6=72…

    As you can see, it is perpetual. And remember that we consistently used a formula that worked in threes being the number that God uses for confirmation.

    Here is another mathematical confirmation: 144,000 divided by 6, divided by 6, divided by 6 (6,6,6) equals 666.

    So what could this mean? Well we know in this world we are identified by numbers in various forms. From our birth certificate to social security, as well as our drivers license; being identified based on a system of ruler ship. So it is possible that this RFID microchip will contain a new identification that has a total of 18 characters (6+6+6).

    “here the wisdom is, the one having the mind let him calculate the number of the wild beast, number for “of human” it is, and the number of it 666″ (Revelation 13:1, Greek Translation).

    The Greek word “anthrōpos” being used in verse 18 where it says “of human” is the Greek strongs concordance G444. The first two definitions of the word are “a human being, whether male or female”, and, “generically, to include all human individuals”. Could the number of the beast apply to all mankind?

    In the Greek (the New Testament was originally written in the Greek language), and other translations, you will notice the beast is described as an “it”, instead of “him”. The reason I’m making this point is because when a translation says “His number is 666”, this would imply a singular person, the Antichrist. But by saying “the number of it 666”, implies that it is of the beast system as a whole.

    We can know the number of the beast cannot be to identify products (like a new barcode) to buy or sell because scripture says we cannot buy or sell without the number of the beast. What am I getting at? There will be instances where you could buy something someone made themselves and it wouldn’t have a store branded identification on it. But for this number to be in our chips, that is where it must be to conclude ultimately that we cannot buy or sell without having the number of the beast. As previously mentioned in Revelation 13:18, the number of the beast (6+6+6=18) is a “human number”, definition “generically, to include all human individuals”.

    Truly a great division is taking place between good and evil—both spiritually and physically (riots, unrest, politics). If you take the current year 2020 and divide it by the number 666 (known for its satanic implications) you will get the number 30330. This number 30330 happens to be the number used to vote for Joe Biden and Kamala Harris. Freaky? And one thing is certain, 2020 is truly being divided by Satan. He is the master deceiver and spreader of chaos. Jesus calls him the father of lies.

    So I looked up this number 30330 concerning Joe Biden, and I found this information:

    If you send a text to that number (at that time), you would get a response asking to support Joe’s campaign to take down Donald Trump, with one part in caps saying “CHIP IN >>” pointing to a link to go and donate.

    “CHIP IN”? Obama has used this phrase in the past on his twitter and people believe it is a subliminal message to receive the mark of the beast, that is to say the implantable RFID microCHIP that will go IN our body.

    Go to: https://2ruth.org to see all the proof!

    Is your name written in the Lamb’s book of life? Jesus says that we must be born again to enter the kingdom of God in the Gospel of John chapter 3.

    “Then a third angel followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name” (Revelation 14:9-11).

    BARACK OBAMA IS THE ANTICHRIST:

    In the Islamic religion they have man called the Mahdi who is known as their messiah of whom they are waiting to take the stage. There are many testimonies from people online who believe this man will be Barack Obama who is to be the biblical Antichrist based off dreams they have received. I myself have had strange dreams about him like no other person. So much so that I decided to share this information.

    He came on stage claiming to be a Christian with no affiliation to the Muslim faith…

    “In our lives, Michelle and I have been strengthened by our Christian faith. But there have been times where my faith has been questioned — by people who don’t know me — or they’ve said that I adhere to a different religion, as if that were somehow a bad thing,” – Barack Obama

    …but was later revealed by his own family members that he indeed is a devout Muslim.

    So what’s in the name? The meaning of someones name can say a lot about a person. God throughout history has given names to people that have a specific meaning tied to their lives. How about the name Barack Obama? Let us take a look at what may be hiding beneath the surface…

    “And He (Jesus) said to them (His disciples), ‘I saw Satan fall like lightning from heaven'” (Luke 10:18).

    In the Hebrew language we can uncover the meaning behind the name Barack Obama.

    Barack, also transliterated as Baraq, in Hebrew is: lightning

    baraq – Biblical definition:

    From Strongs H1299; lightning; by analogy a gleam; concretely a flashing sword: – bright, glitter (-ing, sword), lightning. (Strongs Hebrew word H1300 baraq baw-rawk’)

    Barak ‘O’bamah, The use of bamah is used to refer to the “heights” of Heaven.

    bamah – Biblical definition:

    From an unused root (meaning to be high); an elevation: – height, high place, wave. (Strongs Hebrew word H1116 bamah baw-maw’)

    The day following the election of Barack Obama (11/04/08), the winning pick 3 lotto numbers in Illinois (Obama’s home state) for 11/5/08 were 666.

    Obama was a U.S. senator for Illinois, and his zip code was 60606.

    The names of both of Obama’s daughters are Malia and Natasha. If we were to write those names backwards we would get “ailam ahsatan”. Now if we remove the letters that spell “Alah” (Allah being the God of Islam), we get “I am Satan”. Coincidence? I don’t think so.

    These are just a few of many evidences why Barack Obama is the Antichrist. You can see many more in my article on the website above, as well as read about the dreams I’ve had concerning this man. I’m more than convinced that God has shown me that he is without a doubt the Antichrist, and we will see him rise to power in the not so dinstant future.

    Jesus stands alone among the other religions who say to rightly weigh the scales of good and evil, and to make sure you have done more good than bad in this life. Is this how we conduct ourselves justly in a court of law? Bearing the image of God, is this how we project this image into our reality?

    Our good works cannot save us. If we step before a judge, being guilty of a crime, the judge will not judge us by the good that we have done, but rather the crimes we have committed. If we as fallen humanity, created in God’s image, pose this type of justice, how much more a perfect, righteous, and Holy God?

    God has brought down His moral law’s through the 10 commandments given to Moses at Mt. Sinai. These laws were not given so we may be justified, rather that we may see the need for a savior. They are the mirror of God’s character of what He has put in each and every one of us, with our conscious bearing witness that we know that it is wrong to steal, lie, dishonor our parents, and so forth.

    We can try and follow the moral laws of the 10 commandments, but we will never catch up to them to be justified before a Holy God. That same word of the law given to Moses became flesh over 2000 years ago in the body of Jesus Christ. He came to be our justification by fulfilling the law, living a sinless perfect life that only God could fulfill; even bringing the law to it’s truest light by stating, “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matthew 5:27-28).

    The gap between us and the law can never be reconciled by our own merit, but the arm of Jesus is stretched out by the grace and mercy of God. And if we are to grab on, through faith in Him, He will pull us up being the one to justify us. As in the court of law, if someone steps in and pays our fine, even though we are guilty, the judge can do what is legal and just and let us go free. That is what Jesus did almost 2000 years ago on the cross. It was a legal transaction being fulfilled in the spiritual realm by the shedding of His blood.

    Because God is Holy and just, the wrath that we deserve could not go unnoticed. Through the perfect righteousness and justice of God’s character, it must be dealt with, it must be quenched, it must be satisfied.

    For God takes no pleasure in the death of the wicked (Ezekiel 18:23). This is why in Isaiah chapter 53, where it speaks of the coming Messiah and His soul being a sacrifice for our sins, why it says it pleased God to crush His only begotten Son.

    This is because the wrath that we deserve was justified by being poured out upon His Son. If that wrath was poured out on us, we would all die and go to hell. God created a way of escape by pouring it out on His Son whose soul could not be left in Hades, but was raised to life on the third day and seated at the right hand of God in power.

    So now when we put on the Lord Jesus Christ (Romans 13:14), God no longer sees the person who deserves His wrath, but rather the glorious image of His perfect Son dwelling in us, justifying us as if we received the wrath we deserve, making a way of escape from the curse of death.

    Now what we must do is repent and put our trust and faith in the savior, confessing and forsaking our sins. This is not just a head knowledge of believing in Jesus, but rather receiving His words, taking them to heart, so that we may truly be transformed into the image of God. Where we no longer live to practice sin, but rather turn from our sins and practice righteousness through faith in Him.

    Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again'” (John 3:5-7).

    Come before the Lord with a contrite spirit, humble yourself, ask Him for His forgiveness, to receive the free gift of His salvation, to receive His Holy Spirit, so that you may be transformed into a new creature, into a child of the living God.

    There is a reason why the words of Jesus have been translated in to over 2000 languages, and nothing comes remotely close (the Quran just over 100), because there is a God in heaven who desires to have a relationship with you, to know Him through His word, as that is how we personally get to know anybody. There is a reason why it is the year 2021, because Jesus came to earth just over 2000 years ago fulfilling major prophecy causing a divide in our timeline.

    Jesus loves you! Seek Him while He may be found! We must repent and turn from practicing sin…for if we are not following Jesus, we are following the devil. There is no neatural ground. We are either living in the lie, or the truth. God bless you!

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