Trouble Is A Friend By Lenka

" My Friends Loves This Song Much.So,  This Is My Post Today ”


Trouble – it will find you
No matter where you go
Oh, oh
No matter if you're fast
No matter if you're slow
Oh, oh

The eye of the storm
Or the cry in the morn
Oh, oh
You're fine for a while
But you start to lose control

He's there in the dark
He's there in my heart
He waits in the wings
He's gotta play a part
Trouble is a friend
Yeah
Trouble is a friend of mine
Ahh

Trouble is a friend
But trouble is a foe
Oh, oh
And no matter what I feed him
He always seems to grow
Oh, oh

He sees what I see
And he knows what I know
Oh, oh
So don't forget
As you ease on down my road

He's there in the dark
He's there in my heart
He waits in the wings
He's gotta play a part
Trouble is a friend
Yeah
Trouble is a friend of mine
Oh, oh

So don't be alarmed
If he takes you by the arm
I won't let him win
But I'm a sucker for his charm
Trouble is a friend
Yeah
Trouble is a friend of mine
Ahh

How I hate the way he makes me feel
And how I try to make him leave
I try
Oh, oh, I try

But he's there in the dark
He's there in my heart
He waits in the wings
He's gotta play a part
Trouble is a friend
Yeah
Trouble is a friend of mine
Oh, oh

So don't be alarmed
If he takes you by the arm
I won't let him win
But I'm a sucker for his charm
Trouble is a friend
Yeah
Trouble is a friend of mine
Ahh

Ooh
Ahh
Ooh

TRANSLATES TO MALAY

Masalah - ia akan mencari anda

Tidak kira di mana anda pergi

Oh, oh

Tidak kira jika anda cepat

Tidak kira jika anda berada perlahan

Oh, oh

Mata ribut

Atau menangis di pagi yang

Oh, oh

Anda halus untuk seketika

Tetapi anda mula hilang kawalan

Dia ada dalam gelap

Dia ada di dalam hati saya

Dia menunggu di sayap

Dia bermain Harus sebahagian

Masalahnya rakan

Yeah

Masalahnya kawan saya

Ahh

Masalahnya rakan

Tetapi masalah adalah musuh yang

Oh, oh

Dan tidak kira apa yang saya makan dia

Dia sentiasa menjadi bertambah

Oh, oh

Dia melihat apa yang saya lihat

Dan dia tahu apa yang saya tahu

Oh, oh

Jadi jangan lupa

Seperti yang anda mengurangkan pada hujung jalan saya

Dia ada dalam gelap

Dia ada di dalam hati saya

Dia menunggu di sayap

Dia bermain Harus sebahagian

Masalahnya rakan

Yeah

Masalahnya kawan saya

Oh, oh

Jadi jangan terkejut

Jika dia membawa anda oleh lengan

Saya tidak akan membiarkan dia menang

Tetapi saya penyedut untuk daya tarikan beliau

Masalahnya rakan

Yeah

Masalahnya kawan saya

Ahh

Bagaimana saya tidak suka cara dia membuat saya berasa

Dan bagaimana saya cuba untuk membuat dia meninggalkan

saya cuba

Oh, oh, saya cuba

Tetapi dia ada dalam gelap

Dia ada di dalam hati saya

Dia menunggu di sayap

Dia bermain Harus sebahagian

Masalahnya rakan

Yeah

Masalahnya kawan saya

Oh, oh

Jadi jangan terkejut

Jika dia membawa anda oleh lengan

Saya tidak akan membiarkan dia menang

Tetapi saya penyedut untuk daya tarikan beliau

Masalahnya rakan

Yeah

Masalahnya kawan saya

Ahh

Ooh

Ahh

Ooh

My Fellings

You're very special to me
when faced with you, my heart was pounding fast
but until when to be like this?
The heart is still not ready to speak the truth
because I knew I was not worthy to you
and this you already belong to someone else
but I still love you even if sick
across oceans in search of what it was a real joy
The heart always hurt, always crushed
without anyone knowing
let acted firmly in sight
chapped truth pain
oh god, why do you test very difficult to give to me?

WHAT THE FISH

8 Minions

1. STUART THE MINION

Stuart is one of the three main characters of the upcoming Minions movie. While he acts fairly innocent in the first few movies, he plays a teenage rebel for his new on screen appearance. Distinguished by his one brown eye and center combed hair, he has been fairly easy to keep tabs on. 

During the first two movies, Stuart was involved in a lot of mischief. A few of his most memorable moments include flirting with a yellow fire hydrant, spraying Carl with the fire extinguisher while he was dressed up as Lucy, driving a car with Dave, being used as a glow stick, and parasailing behind Lucy’s car, bound by his bibs.

2. KEVIN THE MINION

In the new Minions movie, we will get to see Kevin take on a leading role. While Kevin was a household name in both Despicable Memovies, the two depictions are actually quite different. The Kevin in the original Despicable Me film was much shorter and only had one eye, nearly identical to Stuart. It is unclear if the directors gave Kevin a redesign before the second film or if these are different characters all together. 

The Kevin that we will see in the upcoming film is the one you likely remember as the golfer (he tried to hit a golf ball off of Jerry’s mouth in the second movie). Shortly after, they hear rustling noises coming from outside which they discover it's just a cat in the garbage. Kevin teases Jerry for being a coward and then both of them are abducted by Dr. Nefario and taken to the Minion beach before they are turned evil. Kevin was also the only Minion cured by the actual PX-41 anecdote.

3. BOB THE MINION

Alongside Stuart and Kevin, Bob is the final main character in the new Minions movie. He is short, plump, bald, and is the only Minion that has two different colored eyes (green and brown).

Although Bob doesn’t have much screen time in the second film, you likely remember him from the end credits where Kevin, Stuart, and Bob auditioned for the new movie. His childlike antics were hilarious as he tried tirelessly to keep the audition screens open.

4. DAVE THE MINION

Dave isn’t going to be one of the main characters in the new movie, but he was up to no good quite frequently in the Despicable Me films. He has two brown eyes, combed hair, and you will often find him causing trouble with Stuart.

Perhaps you remember the Minion that shot the bazooka full of other Minions? That was Dave. He also steered (held the wheel, rather) Lucy’s car around the mall while Stuart pressed the pedals. Along with Stuart, he was one of the only Minions to not be abducted by Dr. Nefario and turned into an evil Minion. Gru then painted Dave and Stuart purple to try to save the other Minions, but when Dave tried to communicate his paint began to smear. Busted!

5. PHIL THE MINION

Phil is a two-eyed, spiky haired Minion who doesn’t get a lot of screen time, but is infamous for his lovely French maid attire. While Phil was cleaning the house, there was a knock at the door. When he answered the door, he was abducted. Although we never see who abducted him, it is assumed that it was Dr. Nefario. 

We also hear Phil’s name mentioned in the first film. He is the Minion who dresses up like a baby and goes to the store to get Agnes a new Unicorn toy. However, there is one huge difference: this Phil only has one eye. Just like Kevin, it is unclear if this is the same character with a new design, or a completely different Phil. 

6. TIM THE MINION

Tim looks a lot like Kevin - tall, with two eyes and sprout hair. It can be extremely difficult to tell the two apart, but when we see Tim, he is often dressed like a dad. In the first Despicable Me movie, a mustache and a hat gave him the dad-like quality. During the second movie he is seen with a beard when Gru announces his new job. Strangely enough, Tim appears bald in this scene. We have also seen him with Phil and Mark singing (attempting to sing) Copacabana.

7. CARL THE MINION

Bee-do-bee-do-bee-do! One of the most memorable lines happens to be Carl’s only line in either movie. Carl has one brown eye and spiky hair, but you can’t see it beneath his siren hat. After Gru sets his phone on fire, Carl comes into the room saying “bee-do” on repeat through a megaphone. Stuart, who is dressed like Lucy, then sprays him with the fire extinguisher and launches him across the room in a not-so-subtle effort to tell him to be quiet.

8. JORGE THE MINION

This plump little two-eyed, spiky-haired Minion is not very well-known by name, but it’s hard to forget him. If you don’t know who Jorge is, you will likely remember him as being the Minion who photocopied his own butt. How can you not laugh at that? “Bottom, bottom. He he he.” Jorge was also one of the firefighters carrying the hose and busted through Gru’s wall.

ALL of these 10,000+ little guys are so cute, we just can’t get enough. Do you have a favorite Minion? Let us know in the comments. And don’t forget to pick up your favorite Minion costume so you're prepared for the new film release!

6 Haunted Places In Malaysia

1. RIA APARTMENT, GENTING HIGHLANDS

Image credits: http://bit.ly/1p7pGrr

Be greeted by a gush of cold air when you enter the apartment. Although it boasts of comfort within mother nature, you won’t really be all at ease unless you like to be watched by invisible beings, accompanied by ruckus noises as you sleep, or if you’d like to have “people” knocking on your bathroom doors early in the morning as you take a shower.

Sightings captured on camera, can you see it?

2. AMBER COURT, GENTING HIGHLANDS

Image credits: http://bit.ly/1shHjZh

Unlike the hype surrounding the tourist attractions in Genting, the twin condominiums look like an abandoned building with the “do not enter” vibe as its barricade. It is said that many of the freak accidents that happened in this place have claimed the life of many, and continued to attract enthusiastic ghost hunters to pay this place a visit.

Also read: Bones of 800 Dead Babies Found: Ireland’s Horror Story Unveiled

3. JALAN KARAK (KARAK HIGHWAY)

Image credits:http://bit.ly/1yTj6Xl

Karak highway is notorious for the many supernatural legends. There are many freak accidents involving drivers who braced the road at the dead of the night. According to our reader, there are also witnesses who saw moving cars with an empty driver’s seat and people dressed in white waiting at the bus stop.

Malaysia’s worst highway disaster also happened at this highway. 17 people were killed when a passenger bus collided with a series of vehicles – a tanker lorry, FRU riot police cars and a further 10 cars. This incident was later known as the 1990 Kuala Lumpur-Karak Highway Crash.

Malaysian citizens even made a list of common ghosts that linger around the highway and they are believed to be the proprietor of many accidents: Many of these include yellow Volkswagen, School Boy, Pontianak and a mother with her son.

Captured by a journalist after an accident happened in Karak tunnel. Can you see?

Image credits: http://bit.ly/1lqRQYv

4. PULAU JEREJAK, PENANG

Image credits: http://bit.ly/1jtyUsa

Pulau Jerejak was a prison site that was completely shut out from the public. The prisoners were treated inhumanely – the waters were infested with sharks so that those who escaped were devoured by sharks alive. After its closure, the island became a place where evil spirits lingered.

Pulau Jerejak inmates under in 1923

Image credits: http://bit.ly/1pA1CPG

5. VILLA NABILA, DANGA BAY

Image credits: http://bit.ly/U1z4Bs

This bungalow could have been sold by the millions if not for its reputation as a haunted site. There are many versions as to how this bungalow has earned its status. The most recent case was of this missing 16-year-old boy who went missing after exploring the abandoned villa with his friends. He was found the next day staying over at his friend’s house. If you wish to venture into this haunted place, be sure to visit in a group of even numbers.

Image credits: http://bit.ly/1kFANBT

6. BUKIT TUNKU, KUALA LUMPUR

Image credits: http://bit.ly/1i3q1Le

Even the most elite places can be stained by not-so-glorifying stories. Some people have labelled Bukit (Hill) Tunku as the roaming ground for pontianaks, or female spirits. Experienced taxi drivers would refuse to pick up passengers (especially females and children) heading to this place at night.

What Is Magic?

Magic or sorcery is the use of rituals, symbols, actions, gestures and language that are believed to exploit supernatural forces.^[1][2][3][4] Modern Western magicians generally state magic's primary purpose to be personal spiritual growth.^[5]

The belief in and the practice of magic has been present since the earliest human cultures and continues to have an important spiritual, religious and medicinal role in many cultures in present times.^[6][7] Magic is sometimes practiced in isolation and secrecy and often viewed with suspicion by the wider community.^[4] In non-scientific societies, perceived magical attack is sometimes employed to explain personal or societal misfortune.^[8]

The concept of magic as a category separate from religion was first widely recognized in Judaism, which derided as magic the practices of pagan worship designed to appease and receive benefits from gods other than Yahweh.^[2] Wouter Hanegraaff argues that magic is in fact "a largely polemical concept that has been used by various religious interest groups either to describe their own religious beliefs and practices or – more frequently – to discredit those of others."^[3]

The foremost perspectives on magic in anthropology are functionalism, symbolism and intellectualism. The term "magical thinking" in anthropology, psychology andcognitive science refers to causal reasoning often involving associative thinking, such as the perceived ability of the mind to affect the physical world (see the philosophicalproblem of mental causation) or correlation mistaken for materialist causation. Psychological theories consider magic a personal phenomenon intended to meet individual needs as opposed to a social phenomenon serving a collective purpose. The belief that one can influence supernatural powers, by prayer, sacrifice or invocation dates back to prehistoric religions and it can be found in early records such as the Egyptian pyramid texts and the Indian Vedas.^[9] Magic and religion are categories of beliefs and systems of knowledge used within societies. Some forms of shamanic contact with the spirit world seem to be nearly universal in the early development of human communities. They appear in various tribal peoples from Aboriginal Australia and Māori people of New Zealand to the Amazon, African savannah, and pagan Europe. In general, the 20th century has seen a sharp rise in public interest in various forms of magical practice and the foundation of several traditions and organisations, ranging from the distinctly religious to the philosophical.

Rituals

Magical rituals are the precisely defined actions (including speech) used to work magic. Bronisław Malinowski describes ritual language as possessing a high "coefficient of weirdness". He states that the language used in rituals is archaic and out of the ordinary. This, in his view, fosters the proper mindset to believe in the ritual.^[10] S. J. Tambiah notes, however, that even if the power of the ritual is said to reside in the words, "the words only become effective if uttered in the special context of other actions."^[11] These other actions typically consist of gestures, possibly performed with special objects at a particular place or time. Object, location, and performer may require purification beforehand. This caveat draws a parallel to the felicity conditions J. L. Austin requires of performative utterances.^[12] By "performative" Austin means that the ritual act itself achieves the stated goal. For example, a wedding ceremony can be understood as a ritual, and only by properly performing the ritual does the marriage occur. Émile Durkheim stresses the importance of rituals as a tool to achieve "collective effervescence" which serves to support the unification of society. On the other hand, some psychologists compare such rituals to obsessive-compulsive rituals, noting that intentional focus falls on the lower level of representation of simple gestures.^[13] This results in goal demotion, as the ritual proceeds to place more emphasis on the ritual itself than on the connection between the ritual and the goal.

Magical symbols

Anthropologists, such as Sir James Frazer (1854–1938), have characterized the implementation of symbols into two primary categories: the "principle of similarity", and the "principle of contagion." He further categorized these principles as falling under "sympathetic magic" and "contagious magic" and asserted that these concepts were "general or generic laws of thought which were misapplied in magic."^[14]

Principle of similarity

The principle of similarity, also known as the "association of ideas", which falls under the category of sympathetic magic, is the thought that if a certain result follows a certain action, then that action must be responsible for the result. Therefore, if one is to perform this action again, the same result can again be expected. One classic example of this mode of thought is that of the rooster and the sunrise. When a rooster crows, it is a response to the rising of the sun. Based on sympathetic magic, one might interpret these series of events differently. The law of similarity would suggest that since the sunrise follows the crowing of the rooster, the rooster must have caused the sun to rise.^[15]Causality is inferred where it might not otherwise have been. Therefore, a practitioner might believe that if he is able to cause the rooster to crow, he will be able to control the timing of the sunrise. Another use of the principle of similarity is the construction and manipulation of representations of some target to be affected (e.g. voodoo dolls), believed to bring about a corresponding effect on the target (e.g. breaking a limb of a doll will bring about an injury in the corresponding limb of someone depicted by the doll).

Principle of contagion

Another primary type of magical thinking includes the principle of contagion. This principle suggests that once two objects come into contact with each other, they will continue to affect each other even after the contact between them has been broken. One example that Tambiah gives is related to adoption. Among some American Indians, for example, when a child is adopted, his or her adoptive mother will pull the child through some of her clothes, symbolically representing the birth process and thereby associating the child with herself.^[16] Therefore, the child emotionally becomes hers even though their relationship is not biological. As Claude Lévi-Strauss would put it: the birth "would consist, therefore, in making explicit a situation originally existing on the emotional level and in rendering acceptable to the mind pains which the body refuses to tolerate...the woman believes in the myth and belongs to a society which believes in it."^[17]

Symbols, for many cultures that use magic, are seen as a type of technology. Natives might use symbols and symbolic actions to bring about change and improvements, much like Western cultures might use advanced irrigation techniques to promote soil fertility and crop growth. Michael Brown discusses the use of nantag stones among the Aguaruna as being similar to this type of "technology."^[18] These stones are brought into contact with stem cuttings of plants like manioc before they are planted in an effort to promote growth. Nantag are powerful tangible symbols of fertility, so they are brought into contact with crops to transmit their fertility to the plants.

Others argue that ritualistic actions are merely therapeutic. Tambiah cites the example of a native hitting the ground with a stick. While some may interpret this action as symbolic (i.e. the man is trying to make the ground yield crops through force), others would simply see a man unleashing his frustration at poor crop returns. Ultimately, whether or not an action is symbolic depends upon the context of the situation as well as the ontology of the culture. Many symbolic actions are derived from mythology and unique associations, whereas other ritualistic actions are just simple expressions of emotion and are not intended to enact any type of change.

Magical language

The performance of magic almost always involves the use of language. Whether spoken out loud or unspoken, words are frequently used to access or guide magical power. In "The Magical Power of Words" (1968) S. J. Tambiah argues that the connection between language and magic is due to a belief in the inherent ability of words to influence the universe. Bronisław Malinowski, in Coral Gardens and their Magic (1935), suggests that this belief is an extension of man's basic use of language to describe his surroundings, in which "the knowledge of the right words, appropriate phrases and the more highly developed forms of speech, gives man a power over and above his own limited field of personal action."^[19] Magical speech is therefore a ritual act and is of equal or even greater importance to the performance of magic than non-verbal acts.^[20]

Not all speech is considered magical. Only certain words and phrases or words spoken in a specific context are considered to have magical power.^[21] Magical language, according to C. K. Ogden and I. A. Richards's (1923) categories of speech, is distinct from scientific language because it is emotive and it converts words into symbols for emotions; whereas in scientific language words are tied to specific meanings and refer to an objective external reality.^[22] Magical language is therefore particularly adept at constructing metaphors that establish symbols and link magical rituals to the world.^[23]

Malinowski argues that "the language of magic is sacred, set and used for an entirely different purpose to that of ordinary life."^[24] The two forms of language are differentiated through word choice, grammar, style, or by the use of specific phrases or forms: spells, songs, blessings, or chants, for example. Sacred modes of language often employ archaic words and forms in an attempt to invoke the purity or "truth" of a religious or a cultural "golden age". The use of Hebrew in Judaism is an example.^[25]

Another potential source of the power of words is their secrecy and exclusivity. Much sacred language is differentiated enough from common language that it is incomprehensible to the majority of the population and it can only be used and interpreted by specialized practitioners (magicians, priests, shamans, even mullahs).^[26][27] In this respect, Tambiah argues that magical languages violate the primary function of language: communication.^[28] Yet adherents of magic are still able to use and to value the magical function of words by believing in the inherent power of the words themselves and in the meaning that they must provide for those who do understand them. This leads Tambiah to conclude that "the remarkable disjunction between sacred and profane language which exists as a general fact is not necessarily linked to the need to embody sacred words in an exclusive language."^[25]