Where has your experience in BBS has taken you? The BBS Alumni share with us their projects. In this edition of BBS Alumni Network we introduce Antonio Saccà, EMBA XIV, and his project: Love Italy!
Technically, Antonino Saccà isn't yet an Alumnus: he's still attending the EMBA XIV that officially started on December 11th, 2015. He's been interviewed for this series though because he was invited, the only BBS current student, to the Digital Fair that was held on Saturday July 2nd, 2016.
Antonino, during his latest work experience at Manzoni, where he worked as an agent until December 2015, chose to enrol in the Business Administration Executive Master at Bologna Business School to relaunch himself professionally, being aware that delving deeper into new topics, building relationships and becoming part of a network of businesses and skills may make the difference for those who wish to start a new career.
"In Italy, there are at least 22 crowdfunding platforms. The market exists. LoveItaly! decided to be vertical on the theme of art. Most crowdfunding platforms to raise money have a wide scope of application". Antonino deals with the dissemination of the platform at fairs, conferences, events. "I contributed both to the promotion and the direct financial support of several restoration projects, like the restoration of the Domus del Centauro in Pompei and the acquisition of new projects like the one in Palermo, on behalf of the Galleria Regionale della Sicilia of Palazzo Abatellis on the future restoration of the Loggia Arabo Normanna with the support of the Cultural Heritage Department of the Region Sicily. Thanks to the BBS Digital Fair that was held last July 2nd, I established a contact with the University of Bologna: I am to perform the fund raising for the analysis that will precede the restoration of the Statua del Nettuno in Piazza Maggiore [Bologna]".
Besides his commitment for the LoveItaly! cause and his sincere love of art, Antonino has resumed his studies to access the venture capital and private equity world. As for this important field of financing devoted to new entrepreneurial activities, he provides a few relevant tips. "Once you've been selected for an acceleration tender by a Venture Capital, you need to be patient and go on developing the project for at least the following 18-24 months before moving on to the second round of funding". From the beginning of the acceleration programme for startups, the venture capital requires one to start invoicing within the first five months, in order to demonstrate the soundness of the project for which one's received the initial seed, but also the commitment on long-term objectives, like for instance the development of Technological Innovation, for which normally new rounds of funds are available. Otherwise the financed project will be abandoned or investors might prematurely leave. "Out of 10 projects that are taken into consideration, 5 fail right away, 2 produce something, 1 goes adrift and 1 is the star that allows the venture capital to earn on the investment made. Only innovative ideas are financed, you need to follow the indications of the venture capital fund and you enter a shared interest sphere in which it's fundamental to believe in what you're doing. Perseverance always pays and customers arrive when they see that an idea that was rewarded by the venture capital goes on and insists." Never give up, be optimistic. Which is, after all, Antonino's life-style.


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Guest PostWriting
Visions of South Africa: a creative couple from South Africa
written by Anne Skyvington August 31, 2015
Garth Alperstein was born in South Africa. As well as having spent a career as a paediatrican, he has worked with indigenous Australians in the outback. And in recent times, Garth has published a memoir, The Fourpenny Axe and a Snooker Cue: eBofolo remembered with Ginninderra Press, based on his memories of his childhood spent in Fort Beaufort, in South Africa's Eastern Cape Province.
eBofolo is the Xhosa name for the village Fort Beaufort in the Cape Province of South Africa where he grew up. Although he initially started writing this story as a memoir, he became interested in its history as a context within which to place the memoir. The story extends back some thousands of years and finishes with his most recent visit to the town in January 2010. Interspersed within the memoir are a few small windows into the past through fictionalised stories of the San, the Khoikhoi, the Xhosa who all inhabited the Fort Beaufort district prior to the arrival of the Europeans. Although the San, Khoikhoi, Xhosa and early European stories are fictitious, they are based on historical and anthropological writings.
The cover of Garth's book
This is a story full of humour and pathos about growing up in a small town in the Eastern Cape, South Africa, during the Apartheid years. The author is the oldest son of the town's mayor, a publican. He grew up between the hotel, where he was exposed at an early age to the town's racism, and a harsh boarding school experience.
The voice mimics the simple language of the cronies at the bar, where he served drinks to his father's customers in his holidays from the tender age of twelve. But the stories, some of them amusing or poignant and always fantastic, are not told with nostalgia for the past.
As he pieces together his own story, he sees that it is a tiny fragment of a much larger picture.
There is a secondary storyline, told in small vivid vignettes, which run through the memoir as historical threads, some of them told in poetic language, focusing on ancient tribes with sensitivity and passion.
Melissa Becker is a South African born painter and printmaker. She emigrated to the U.S.A in 1976 with her partner and studied Fine Arts in New York City where she lived and exhibited for 11 years. She has been based in Sydney, Australia since 1990. The past is ever present in her work which reflects a multitude of interests and influences. The politics of gender, race and art are never far from the surface though they may be camouflaged by a devotion to aesthetics and subtle humour.
She is married to Garth Alperstein and they have two grown up sons and live in the eastern suburb of Sydney.
Visions of South Africa: a creative couple from South Africa was last modified: October 10th, 2017 by Anne Skyvington
a memoir set in the eastern cape province of south africathe khoikoi and the xhosa who inhabited cape beaufort prior to europeanswhere is Cape Beaufort?who were the san tribes of south africa?who were the xosa tribes?
Anne Skyvington
I have been a reader/writer all of my life as far back as I can remember. Blogging has opened me up to another world, where I can share my skills and continue to create through word and picture. Writing is about seeing the world and recreating it for others to see through different eyes.
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Anne Skyvington September 13, 2016 at 10:21 am
Thanks for stopping by, Daisy.
Anne Skyvington is a writer based in Sydney who has been practising and teaching creative writing skills for many years. Learn about structuring a short story and how to go about creating a longer work, such as a novel or a memoir. Subscribe to this blog and receive a monthly newsletter on creative writing topics and events.
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Have you ever seen celebrity homes in magazines or in television shows and wished you could have the same majestic ceiling domes they have in their opulent estates? Well, now you can! With a ceiling dome kit from archkit.com, you can add a lot of luxury to your property for little cost.
Howdy, folks! Salesman Wes here. I want to tell you a little bit about one of my favorite products: ceiling domes.
You see, architectural domes have been around for centuries – that's a long time. And for centuries, ceiling domes have been associated with splendor. From the corbel domes of the ancient Middle East to the umbrella dome of St. Peter's Basilca in Rome: domes represent architectural grandeur as they dramatically take up most of a ceiling's space, regardless of the size – making the void visually stunning. I bet you didn't know you were going to get a little architectural history lesson, right?
Here's the best part! You don't have to be a PRO. We've designed our ceiling domes to be DIY friendly. My brother and I are average DIYers, and we put the below Universal Dome Kit in his entry. As you can see, no demolition. We simply framed it in over the drywall and below his ceiling.
Just imagine how impressed your friends will be at your next party (PS, don't worry, I won't tell them how easy it was to install). When your friends arrive and you open the front door, be prepared to catch them, as they may stumble when they gaze upon the new ceiling dome gracing your foyer. Your friends will forget about the once lonely chandelier – that used to hang in a sea of empty space – when they are captivated by the majesty of a soaring ceiling dome that immediately commands the eye upward, following its perfect curves. Come to think of it, you may want to keep a fainting chaise near your front door. You know, those Victorian era couches with only one side of the couch with a raised back that women used to rest on when they felt dizzy and faint. Yes, the ceiling dome will be that beautiful and your friends will surely want one in their house, too.
So get going and order your dome ceiling kit now! And when you're done, don't forget about all the little people who helped you along the way – your ceiling domes guru (me). Go ahead and send me your before, during, and after pictures so I can show them off here!
Wesley Scott, aka Salesman Wes, isn't your typical sales guy. He's neither the used car salesman nor the up in your face over the top aggressive sales pitch guy. He's more of a friend that's trying to help you achieve the curved archways or ceiling designs you have in your head. Once you work with him you know that he's not going to sell you something that won't look good. He's passionate about his projects and sincerely wants his customers to succeed and surpass their competition.
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Q: Creating infinite list out of ADT In Haskell,
 > a = [1,1..]

creates an infinite list. Now I have the following
data Subunit = O | P deriving (Eq, Show)

And if I do
b :: [Subunit]
b = take 6 [P,P..]

I get the following:
 parse error on input ']'

Why this is failing? What I need to add to be able to create an infinite list?

A: [n,n'..] is syntax sugar for enumFromThen so you need your type be an instance of Enum type class.
You also need a value, not a value constructor:
\> data Subunit = O | P deriving (Eq, Show, Enum)
\> let a = P
\> take 6 [a,a..]
[P,P,P,P,P,P]

or (per @sepp2k comment):
\> take 6 [P,P ..]
   --         ^ space
[P,P,P,P,P,P]

A: as an alternative to behzads answer you can do
b :: [Subunit]
b = take 6 $ repeat P

too - this one does not need the Enum

A: Nice catch! Indeed it errors out ...
> take 10 [P, P..]

<interactive>:6:16: parse error on input ']'

... but this does not
> take 10 [P, P ..]   -- one more space
[P,P,P,P,P,P,P,P,P,P]

Why the whitespace is significant? Because otherwise the syntax overlaps with module-prefixed names, which have the form Module.name. Here's how the operator . from Prelude is accessed, for instance.
> :t (Prelude..)
(Prelude..) :: (b -> c) -> (a -> b) -> a -> c
> :t succ Prelude.. succ   -- infix use!
succ Prelude.. succ :: Enum c => c -> c

Hence, P.. is . from module P, while P .. works fine in a list enumeration.
(Yes, this is an unfortunate quirk of the syntax ...)

A: You may use this line to generate infinite list of ADT.
infiniteSubunit = P:infiniteSubunit

Then you can use it as is.
b :: [Subunit]
b = take 6 infiniteSubunit

A: As yet another alternative, to do what it looks like you want to do directly, use
b :: [Subunit]
b = replicate 6 P

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Hi I'm Katherine and welcome to Opposite of Kate! The 9 – 5 me is an analytical director with the corner office (no view!). The evening and weekend me is a girly girl that loves pink, fashion and doing anything creative.
I live in a 1940s home with my new husband and our orange tabby cat Boobambers. Together hubby and I travel as far and as often as our schedules allow and when we're not travelling we are doing "one final home reno".
I created opposite of Kate as a creative outlet to share my passions and hopefully inspire you to discover some of yours.
Opposite of Kate is two things, it's the Superman to my Clark Kent – my free spirited alter ego that gets to travel, create and play dress up.
Opposite of Kate is also inspired by the love of my life who is opposite to me in every way but supports and encourages me to become who I was always meant to be.
I hope my experiences can help you plan your next adventure, create something wonderful and inspire you to live the life you imagine!


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Mariátegui's Heroic Socialism
Saturday 15 December 2018 , by ALLEN Nicolas , LÖWY Michael
Transition (Eng)
MARIATEGUI José Carlos
GRAMSCI Antonio
José Carlos Mariátegui was Latin America's most original Marxist. And his work is strikingly relevant for confronting the continent's right-wing backlash today.
Latin America's first, most original Marxist thinker was born on June 14, 1894, in Peru's southern department of Moquegua. José Carlos Mariátegui (1894–1930) is remembered today as the rarest of radical intellectuals, Latin American or otherwise: a figure whose influence not only endures across the long arc of twentieth-century political thought but evolves apace with the most varied historical contexts. From dependency theory to liberation theology, from decolonial theory to the Latin American Pink Tide, the history of the region's radical thought can, and has been, read as an extended exegesis on the writings of José Carlos Mariátegui, or "the Amauta," as he was known to comrades.
There's no better entrée to Mariátegui than his Seven Interpretive Essays on Peruvian Reality, an unprecedented work of Latin American Marxist theory whose ninetieth anniversary this year is the perfect excuse to revisit his legacy.
The Amauta's life was brief as it was intense. A life-threatening illness kept the young Peruvian bedridden for large parts of his youth and deprived him of almost any formal schooling. Nevertheless, those years of convalescence saw Mariátegui developing into a formidable autodidact with a forceful, some might say melancholic, disposition. Still only a teenager, Mariátegui began writing in Lima's periodicals as a means to support his family, and by 1918, inspired by the far-flung Russian Revolution and a local strike wave, he declared himself a committed socialist.
The parallels between Mariátegui and Antonio Gramsci are so striking that few biographers can escape comparisons. Heterodox Marxists, militant journalists, founders of their countries' respective communist parties, both writers were marked by lifelong physical frailties and suffered intense political persecution. Beyond these anecdotal similarities, Mariátegui had also spent his formative political years as an eyewitness to Italy's Biennio Rosso, experiencing firsthand the Turin factory councils of 1919–1920 and in the following year, the foundation of the Communist Party of Italy in Livorno.
Although there's no evidence the two revolutionaries ever crossed paths, Mariátegui drew influence from his Italian experience in a manner that can't help but recall the author of the Prison Notebooks. In Italy, Mariátegui had discovered a nation lacking the venerable traditions of socialist thought more typical of France or Germany. All the same, a vibrant Marxist philosophy had put down roots in the peninsula, blossoming from the characteristically Italian historicism of Benedetto Croce.
This encounter with the peninsular "philosophy of praxis" proved decisive in Mariátegui's future formulations. For one thing, the idea of a vernacular Marxism would become a hallmark of Mariátegui's "Indo-American Marxism." That Italian influence was also translated into his uniquely voluntaristic understanding of the Marxist method, conceived as the unity of thought and action, conscious and material transformation. In Mariátegui's preferred terminology, "socialism as a heroic creation."
Tempting though it is to imagine Mariátegui as the sum of his disparate influences (Croce, Sorel, Marx, Surrealism, Indigenismo, to only name a few), his most lucid interpreters prefer to understand the Amauta as a visionary interlocutor with the epoch's emergent revolutionary possibilities. Hence his likeness to Gramsci, based more on a common stock of concerns than any direct influences.
For example, the Gramsci of the "Southern Question" finds its corollary in Mariátegui's call to "Peruanize Peru." In Gramsci's case, the Southern Question revolves around the elaboration of a national-popular program capable of politically integrating the subalterns marginalized by the very process of Italian nation-formation. For Mariátegui, to "Peruanize Peru" meant promoting a nationalism-from-below that could challenge the nationalist impositions of Peru's creole oligarchy and the chauvinist patriotism emanating from Europe.
Upon his return to Peru in 1923, Mariátegui entered on the mature phase of his intellectual project. Apart from penning the Seven Essays, the 1920s found the Peruvian steering a unique cultural enterprise known as Amauta. This monthly journal of "doctrine, arts, and literature" brought together avant-garde arts, Marxist polemics, and indigenous politics for the purpose of spearheading a nationwide cultural rebirth.
With its socialist politics front and center, Amauta offered a vision of Marxism as the privileged conduit to channel and amalgamate the era's the most advanced expressions and ideas: a vanguard culture in which Marxism, as the common adhesive, would eventually become synonymous with culture itself.
During the same period, Mariátegui engaged in debates with fellow travelers on the Peruvian left. The most high profile of those disputes took place with Victor Raúl Haya de la Torre, founder and leader of the influential American Popular Revolutionary Alliance (APRA). Where the two figures had once shared common political ground in the early 1920s, by 1928 they had parted ways over the question of revolutionary change.
Haya de la Torre had abandoned his earlier Marxism in favor of a "populist" line, defending a class alliance between indigenous, bourgeoisie, and proletariats in order to overcome feudalism and defeat imperialism. Marxism on this view was a strictly European theory, tailor-made for the old continent's social reality but ill-suited for Latin America's "semi-feudal" development.
Mariátegui's reply was forthcoming: only revolutionary socialism could provide the program for an authentically anti-imperialist position. But just as he was defending the universality of the Marxist method against accusations of "Eurocentrism" from the growing APRA ranks, Mariátegui was facing a different set of charges on a separate front. In 1929, Mariátegui's recently formed Socialist Party of Peru (note the anomaly: a communist party that retained the socialist banner) was invited to attend the Comintern's first Latin American Conference. However, Mariátegui's Peruvian envoys provoked a scandal by refusing to kowtow to the Third International's prescription for a democratic-bourgeois revolution, the "correct" path for the so-called "colonial and semi-colonial nations."
Unable to physically attend as his illness had progressed considerably, Mariátegui's Seven Interpretive Essays on Peruvian Reality was conveyed to the Latin American Bureau's head, Victorio Codovilla. The Argentine Codovilla, famous for his hardline Stalinism, looked with contempt on the volume. "Interpretive essays" and "national realities" was the stuff of petit-bourgeois dilettantes.
As news of the scandal traveled back to Moscow, the Soviet apparatchiks were particularly incensed by Mariátegui's advocacy for an "Incan communism": the notion that the seeds of the communist utopia were already present in the region's millennial indigenous communities, just as much as the revolutionary internationalism of the Soviet Union. Mariátegui writes in his Seven Essays: given the "practical socialism in agricultural and indigenous life […] the communities represent a natural factor for the socialization of land."
Of course, Mariátegui recognized that the transition from anticapitalist communalism to socialist revolution would require a proletarian subject, but here too his thinking went against the grain. Rather than through the development of productive forces, the Andean peasantry would become proletarian through the socialist revolution itself: revolution as the process of becoming the subject-of-revolution, or, more poetically, what Mariátegui called the struggle for a "heroic creation" of the socialist society (note, here, the echoes of Che Guevara's voluntaristic, humanist socialism, outlined in his "Man and Socialism").
Denounced as "populist" by the Comintern's intelligentsia, Mariátegui's "romantic anticapitalism" would later become a cornerstone in the thought of Franco-Brazilian Marxist philosopher Michael Löwy. Under the category of "Romantic Marxism," Löwy has put Mariátegui at the center of an intellectual pantheon that includes Benjamin, Gramsci, and Bloch. Each of these in their own way had grasped that for every historical setback, revolutionary impasse, or popular defeat, there were still utopian fragments among the ruins of the past that could be spun into lines of resistance and alternative routes forward.
The romantic-revolutionary critique of capitalism, particularly in its radical variant typified by Mariátegui, insists not on a literal return to the past (nowhere in Mariátegui is there a nostalgic longing to recreate the autarkic Incan empire), but rather the recuperation of historical references capable of shedding light on the contingent nature of our capitalist present, and the resuscitation of modernity's own self-betrayed emancipatory potential.
As Löwy himself recognizes in his Marxism in Latin America, the dramatic scene with the Comintern marked one of the closing chapters in Latin American Marxism's golden age of theoretical creativity (Juan Antonio Mella, the founder of the Cuban communist party, belongs to this epoch as well). The ensuing decades of intellectual sterility and Soviet bandwagoning begins, fortuitously, in 1930, the year of Mariátegui's death.
The Peruvian's legacy would enjoy a significant revival among the Latin American New Left in the 1960s-70s. Until that time, Mariátegui's intellectual project stood for decades as the most daring attempt to rescue a vital Marxism from the twin dangers that vexed the region's leftist tendencies. According to Löwy, those are: a nativist temptation to reject as foreign any theories that aspire to universality — Marxism, in the main — and, on the other hand, the lure of accepting uncritically said universality and ignoring local particularities.
Nowhere was Mariátegui's balancing act between the universal and the singular more lucidly displayed than in his Seven Interpretive Essays, where a rigorous Marxist analysis illuminated the concrete socio-economic and cultural formations of Peruvian society in a dialectical manner that recalls Marx's Eighteenth Brumaire or Lenin's Development of Capitalism in Russia. We spoke with Löwy on the occasion of the ninetieth anniversary of the Seven Interpretive Essays, to remember the Peruvian's legacy and ask after his relevance in the present.
I'd like to begin by asking about the work you've presented in Lima for the ninetieth anniversary of the Seven Interpretive Essays. You draw a comparison between Walter Benjamin and José Carlos Mariátegui. Where do you see their points of commonality?
Despite belonging to very different cultural universes — Andean America and Central Europe — Benjamin and Mariátegui share a lot in common: not just their heterodox adherence to communism and their sympathetic views of Leon Trotsky, but also their interest in the thought of Georges Sorel, their passion for surrealism, and their "religious" vision of socialism. Most important of all, both thinkers shared a romantic critique of modern civilization that is inseparable from their hostility to positivism and the ideology of "progress." The affinities between the two are so striking, it's a wonder the two weren't familiar with each other's work.
And for Mariátegui, what does a revolution without progress look like?
As Benjamin stated in the Arcade Projects, his objective was to develop a form of historical materialism that broke with the ideology of progress. Mariátegui did similarly. In his "Two Conceptions of Life," he rejected, in his words, "the superstitious respect for the idea of Progress," a "dull and accommodating philosophy," as he called it. For Mariátegui, revolution is never the product of "progress" but rather the recovery of the pre-Colombian communist past.
Can you elaborate on that last point? A "pre-Colombian communist past" sounds suspiciously like what Marx and Engels called "primitive communism." Is Mariátegui advocating for a reversion to a communalist past?
Indeed, there is a similarity with primitive communism as it has been defined by the Marxist tradition. Worth noting, Rosa Luxemburg used the expression "Incan communism" when discussing the various forms of primitive communism in her Introduction to Political Economy. In Peru, this refers to the ayllu, the peasant communities that were the social base of the Incan empire, which existed in the Andean region before Columbus "discovered" the Americas and the Spanish colonialists conquered it. Mariátegui does not, of course, advocate for a return to the pre-colonial past, but he does see in the collectivist traditions of the indigenous communities a powerful basis for developing the modern communist movement among the peasantry.
Can you say a few words about the specific theoretical perspective that would allow Mariátegui to identify the peasantry and indigenous as the protagonists of the communist movement?
As I tried to explain, Mariátegui saw in the collectivist traditions of the indigenous peasantry a powerful support for their enrollment in the communist movement. Moreover, in their struggle for land, the peasant masses necessarily enter into conflict with the capitalist-landowner oligarchy and could be won over to a socialist-communist vanguard, since this would be the only political force fighting for radical land reform.
People speak of Mariátegui as the "first Marxist" in Latin America, while others go further and call him the creator of a uniquely Latin American Marxism. What sense is there in speaking of a specifically Latin American Marxism, as opposed to, for example, a "peripheral Marxism"? Put differently, why bother with the distinction when Marxism's very object of analysis, capitalism, is itself universal?
I think in the case of Mariátegui the three perspectives are not mutually exclusive. Mariátegui is indeed the first Marxist in Latin America. True, there had been other authors that referenced Marx in earlier writings, like Juan B. Justo, the Argentine translator of Capital. But Justo never understood Marx. His thought was grounded much more in the era's positivist philosophy than in Marx.
In effect, Mariátegui is the first thinker to propose a Marxist analysis of Latin American social formations, namely, in his Seven Interpretive Essays on Peruvian Reality. Despite his adherence to communism, Mariátegui never accepted the official Stalinist doctrine of the Comintern — the need to pass through a "democratic bourgeois phase" in Latin America. For him, the only alternative to imperialist domination would be what he called "Indo-American Socialism."
It also makes perfect sense to speak of "Latin American Marxism," and not just because Mariátegui's thought is mainly dedicated to Peru and Latin America. His point of view was deeply rooted in the continent's culture and history. Likewise, one could also speak of a peripheral Marxism, since Mariátegui shared with others — from Latin America, Asia, and Africa — a vision of capitalism situated at the margins of the system.
But I feel it important to emphasize that Mariátegui's Marxism is universal. This universality is present not only in his writings on capitalism, but also in his reflections on a number of other subjects: the Marxist method; the revolutionary ethic; the mystical vision of socialism, culture, and the arts; not to mention his polemics in defense of an anti-positivist philosophy and his critique of progress as an illusion.
These represent profoundly innovative contributions to Marxism as such. I think it would be a mistake to let Mariátegui's reputation hang only on his brilliant essays on Peruvian reality. His "universal" thought is on par with his intellectual peers of the 1920s and '30s: Walter Benjamin, Antonio Gramsci, or Ernst Bloch. Put bluntly, Mariátegui is one of the greatest Marxist thinkers of the first half of the twentieth century.
And what about the charge of "Eurocentrism"? Couldn't we take that accusation and, in the case of Mariátegui, turn it on its head and say that the Peruvian is an example of Marxism's universality, the living evidence of the theory's capacity to "evolve" through its encounter with peripheral social formations that lay beyond the scope of Marx's original formulations?
Mariátegui was neither Eurocentric nor anti-European. His great achievement was to offer a dialectical synthesis between the Latin American singularity and the universality of the Marxist method. Of course, he reinterpreted the Marxist method with the aid of certain figures, particularly Georges Sorel and Miguel Unamuno, going on to develop a uniquely romantic-revolutionary strain of Marxism.
A more orthodox Marxist might question, in light of such eclecticism, whether Mariátegui was even a Marxist at all. What would you say in response?
Is there a "Marxometer" that could measure whether people who claim to be Marxists are or are not "true Marxists"? José Carlos Mariátegui considered himself a Marxist, one of his books is called Defense of Marxism (1930), and he joined the Communist International in 1928. I don't see how one could deny him the Marxist identity! In fact, Marxism is a very heterogeneous category: André Tosel, a well-known French (Gramscian) Marxist, wrote that there exist a "thousand Marxisms." One can criticize some of them, or argue that they completely misunderstood Marx, but it is not very helpful to argue over "who is a true Marxist."
The question of Mariátegui's orthodoxy or heterodoxy seems to be relevant at least in terms of understanding his reception. Marginalized by the Third International, he was later rediscovered by the Latin American New Left in the 1970s, and more recently, commemorated by South America's Pink Tide. What relevance do you feel Mariátegui has at present? What new readings can be performed in light of the present conjuncture?
Every era, with their unique political forces, will have their own reading of Mariátegui. As concerns the present moment, I feel that his vision of a type of socialism that is "neither a copy nor a tracing" of other historical experiences, but rather a "heroic creation" of the Latin American peoples, a creation based on their culture, their history, and traditions, this strikes me as an extremely relevant idea for the present age.
His emphasis on the Indo-American roots of communism, expressed throughout his writings, can also be applied to the struggles of African Americans. Mariátegui's vision is often mentioned in relation to "multiculturalism," or "plurinational" institutions, but it has to do mainly with communitarian traditions that are in open conflict with capitalism and that bear within themselves a radically subversive potential.
For too long the Latin American left has been "tracing and copying" other socialisms, particularly the Soviet model. Perhaps the time has come to re-discover, again, Mariátegui's provocation to find a new path that is rooted in the cultures and practices of the Latin American popular classes.
And do you see any political forces on the continent that, explicitly or not, are following this type of path? I know that João Pedro Stédile, the leader of Brazil's Landless Workers' Movement, is a great admirer of Mariátegui.
Of course, there have been great Peruvian thinkers such as Aníbal Quijano and Alberto Flores Galindo who followed his example. Then you have indigenous political leaders, such as Hugo Blanco, who have been influenced by Mariátegui's thought. More recently, one can find examples of his impact in figures such as Hugo Chavez or in peasant movements such as the MST that you mention. But I think the present-day revolutionary movement that best embodies Mariátegui's general vision — and not necessarily because they follow his writings — can be found in the Zapatista experience in Chiapas.
You've emphasized that the concept of revolution carries a particular significance for Mariátegui. As you've suggested, it's a constant throughout his writings that sometimes resembles a religious faith, as if revolution were a force imbued with divine redemptive powers. Is this not something of an anachronism in our present situation, characterized as it is by more modest political ambitions, or even counterrevolutionary horizons if we are considering the Latin American context?
Without a doubt, the political present in Latin America is showing all the signs of a powerful counterrevolution. But then, the question is: when confronted with this scenario, isn't it all the more necessary to reassert the revolutionary horizon? How can we begin to imagine lifting the oligarchy's iron heel off our backs — with the reactionary, authoritarian, and repressive brand of neoliberalism we are now seeing — without also pursuing the radical transformation of the underlying economic, social, and political structures? Of course, revolutionary processes often begin with the kinds of struggles we might call "modest," based on concrete demands and circumscribed forms of confrontation.
Beyond that, the majority of Latin America's revolutionary events for at least the last fifty years have been connected to some form of "religious faith or redemptive force," as you call it. That is to say, liberation Christianity or liberation theology. Without bearing in mind this component, it's impossible to grasp the revolutionary processes that took place in Central America from the 1970s to the 1990s, or for that matter, the Zapatista uprising of 1994. The emancipatory potential of this continental tradition remains extremely vital and is far from being exhausted.
But beyond the strictly religious dimension of the phenomenon we are describing, it is impossible to really imagine a large-scale movement that struggles, resists and fights for radical social change without also drawing on a certain "faith, passion, will and mysticism," as Mariátegui used to say. [The full quote reads: "The strength of the revolutionaries lies not in their science; it is in their faith, their passion, their will. It is a religious, a spiritual, a mystical force."]
You're alluding to Mariátegui's much-discussed ideas on the revolutionary myth. That concept might be interesting to revisit today in light of the prevalent reactionary myths that are in circulation. Could Mariátegui, who witnessed the rise of fascism in Italy and wrote a considerable amount on the subject, offer any insights into the current extreme right turn in Latin America?
The reactionary myth is born out of its confrontation with the revolutionary myth. The fascist counterrevolutionary myth, as we know, was erected against the rising tide of Bolshevism. What the fascist myth seeks to do is monopolize patriotism. As Mariátegui wrote, fascism "spreads its patriotic flag to cover up all its contrabands, its doctrinal and programmatic equivocations." These words, written about Italian fascism in 1925 and published in Mariátegui's The Contemporary Scene, are extremely relevant nowadays in Latin America.
Some of your more recent work explores the possibilities of an eco-socialist perspective. Mariátegui's broader vision of socialism is as a civilizational alternative to capitalism, could this not provide some inspiration or guidance for an emerging ecosocialist politics?
Mariátegui can't provide us with ready-made answers to all of today's problems, no more than Marx or Lenin can. Mariátegui never expressed any kind of environmental concerns, which is more than understandable considering the environmental problems of his age were nothing like the crisis we are currently living through.
But beyond that, by viewing his radical critique of the capitalist system as a critique of a whole civilizational system — that is, not just the critique of the extraction of surplus value — or his rejection of the bourgeois ideology of progress, or his elevation of the indigenous communitarian traditions, if we take all these factors into account, his work indeed represents a very significant contribution to the development of ecosocialist thought.
All across the American continent, from Canada to Patagonia, the indigenous peoples are at the vanguard of the resistance against the capitalist destruction of nature. They are the most resolute defenders of the rivers, the trees, and the earth, the ones fighting against the cruel ecological devastation perpetrated by oil and mining multinationals, by the agro-industry.
This is an opposition rooted in the material life-conditions of the indigenous communities, in their very survival. But it is also a conflict between an indigenous spirituality and the spirit of capitalism. What Mariátegui has done is provide us with an important key for understanding the indigenous communities as protagonists in today's socio-ecological struggles.
As one of Mariátegui's greatest admirers, the Peruvian indigenous and peasant leader Hugo Blanco, liked to say: "We Indians, we've been practicing ecosocialism for five centuries now."
Nicolas Allen and MICHAEL LÖWY
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https://www.jacobinmag.com/2018/12/jose-carlos-mariategui-seven-interpretive-essays-peru-marxism-revolutionary-myth
Bookchin's Revolutionary Program
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Karl Marx, Rosa Luxemburg and Che Guevara
Marxism, Indigenous Struggles, and the Tragedy of "Stagism"
Race and the Communist Manifesto
Permanent Revolution: Past and Future
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A professional interviewer carefully prescreens all potential security officers. If they meet the basic job requirements, which includes having a permanent guard license card, an extensive background check is then completed.
This check includes contacting the past employers, two personal references, and an updated criminal background investigation with the city and the Colorado Bureau of Investigation (CBI) or the Federal Bureau of Investigation (FBI), and the use of fingerprinting.
The cost of even one hiring mistake can be tremendous and the use of these screening tools helps eliminate that possibility.
We can employ any personnel at your request as long as they pass all training and basic requirements. Our practice is to hire officers that are 21 or older with security, law enforcement or military services backgrounds.


The Sioux Falls School District's Driver's Education Program and the School Resource Officers of the Sioux Falls Police Department joined forces to create a powerful prevention video, public service announcements, print and billboard materials on distracted driving.
"Because we have 750 students that we can educate every single year in driver's safety and driver's education it's really a message that will get directly to them," said Deanne Conrad of the Sioux Falls School District. "Hopefully it will spill out in the community as well."
"We see distracted driving on a daily basis. We have seen high school kids drive distracted. Even down to the elementary level we see parents picking up kids sitting in the line on the phone," added School Resource Officer Supervisor Jason Leach. "It's important that we set an example as parents and adults by not driving distracted."
The video will be required viewing for teens enrolled in the district's driver's education courses.


Can 9th and 10th grade students apply?
If students are entering from another 4 year IB Academy, space at UAIS is available, and curriculum aligns, students may be able to transfer into the UAIS as sophomores. This application process is dealt with on a student-by-student basis and requires an evaluation of the students current standing, academic rigor, minimum GPA, and ability to do additional work necessary to be prepared to begin the Academy the following year.
Student applying to be juniors must apply from an IB World School. Any such assessment will be made on a case-by-case basis. And, while the Diploma Program itself is the same from school to school, the subject choices available to students will vary. Timelines and deadlines for a program's central elements - Extended Essay, Theory of Knowledge (TOK), CAS (Creativity-Activity-Service) - usually vary, also.
The Academy is housed with Heritage Junior High School at 37400 Dodge Park Road, Sterling Heights MI, 48312.
Transportation is currently provided for students with district residency in two ways. For Stevenson HS students, transportation will be from door-to-school. Students will utilize Stevenson HS bus stops and transfer with those students being dropped off at Stevenson. Non-Stevenson students will utilize regional pick-up locations in the AM. Parents are responsible for transporting students to these regional stops. After school, students will be shuttled to their home junior high school and then take a bus home to their local stop. For more information see the Transportation and Parking page. Transportation will be provided to facilitate sports/extra-curricular participation.
What type of schedule will I have at the UAIS?
How much will enrollment to the Academy cost?
There is no cost for enrollment. Payment of International Baccalaureate testing fees in 12th grades currently totaling approximately $860.00 is a parental responsibility. Fees may vary based on the number of exams a student takes beyond the required six exams.
Is UAIS related to the county program housed at Chippewa Valley Schools?
No. While we are a franchise of IB and fall under the same guidelines as other IB schools, we are a separate entity.
I'm satisfied with the program offered at my child's current school. Why should I pursue the Academy offering?
The Diploma Program is a comprehensive and balanced 2 year curriculum and assessment system that requires students to study courses across all disciplines. Through careful subject selection, students may tailor their course of studies to meet their needs. Regardless of the subject selection, all students will explore the connections between the six major subject areas, will study each subject through an international perspective, will reflect critically on what it means to be a 'knower', will pursue one subject in great detail through independent research, and will have an opportunity to apply their knowledge and skills in local and community outreach.
Assessment of student achievement happens in a variety of ways throughout the course of the two-year program. It includes assessment of student work both by outside examiners, as well as the students' own teachers. All assessment undergoes careful review or moderation to ensure that a common, international standard is applied equally to the work of students around the world. Each subject area is also in a 5 year cycle of renewal, guaranteeing the most relevant, and contemporary high school curriculum anywhere in the world.
For these reasons, the IB Diploma is recognized as a superior education, preparing students to succeed at post-secondary institutions.
The IB Program sounds like a lot of extra work. What are the advantages of enrolling in the IB Program?
Students with IB Diplomas, who now attend universities, report that their involvement with IB has given them the tools needed to succeed at university and to make the most of their post-secondary education. In particular, students comment on their sense of preparedness, their self-confidence, their research skills, their ability to manage their time, and their willingness to be actively engaged in their own learning. Even more importantly, they have developed a sense of the world around them, their responsibility to it, and the skills with which to embrace the complexities of life. The IBO often employs a variety of phrases to describe these traits and abilities: "learning how to learn", "life-long learners", "critical and compassionate thinkers", and, "informed participants in local and world affairs".
What preparation do students need in order to succeed in the IB Diploma Program?
Can an IB exam be taken without having taken the course?
Unlike AP courses where any student can register for an AP test, IB requires that students complete their IB courses to register for IB tests. Part of the student's final grade comes from work done in the classroom.
How many IB exams are there, and when do students take them?
A student will take six IB exams, including one literature course, one foreign language, one social science, one experimental science, one math, and one arts course. The arts course can be replaced by a second social science, a second experimental science, social science, or a third language. Of the six exams, three are taken at the standard level (after a minimum of 150 teaching hours), and three taken at the higher level (after a minimum of 240 teaching hours). A student, with permission from the Diploma Program Coordinator, may take 4 HL examinations.
IB students are expected to take their examinations at the conclusion of the 2 year Diploma Program. However, the IBO permits students to take one or two standard level examinations at the end of junior year, upon the recommendation of the school's IB Diploma Program Coordinator. Higher level exams can only be taken at the end of the senior year.
All students enrolled in the UAIS are expected to be Full Diploma Candidates who have completed their Extended Essay (EE), Creativity, Activity, Service (CAS), Theory of Knowledge (ToK) Essay, and their six subject examinations. Subject examination fees are the responsibility of the parent and student. The 2016 fees are $860 .
What if, after enrolling at UAIS, my child determines that the program is not right for him/her and wants to return to their home school?
As a student of the Utica Community Schools, your student will be welcomed back into the regular school program, with increased knowledge and possessing a background of academic rigor and challenge. However, please note that mid-year transfers back to the home school are not possible due to critical scheduling differences in core courses.
Does the IB Diploma satisfy the State of Michigan graduation requirements?
All UAIS students are considered Full Diploma Candidates (FDC) which means they are taking at least six IB courses in their junior and senior years and will be completing the CAS, Extended Essay and Theory of Knowledge components. These FDC students automatically meet and exceed the State of Michigan Merit Curriculum as long as they are taking a fourth year of mathematics during their senior year.
What is the "Extended Essay"?
The Extended Essay is a 4,000 word piece of original research conducted by each IB Diploma candidate. It is completed between second semester of junior year and first semester of senior year. The student researches and writes on a topic of his/her choosing, and has an Extended Essay Advisor, as well as a Faculty Coach to help with the essay.
What is "Theory of Knowledge"?
Theory of Knowledge, or TOK, is a seminar-type course that explores the linkages between subject areas (courses). It is part existential, philosophical, psychological and metaphysical. It, also, is taken between second semester junior year and first semester senior year. Students submit a presentation-tape and reflective paper, in order to successfully complete the course.
CAS stands for Creativity-Activity-Service. In order to successfully complete the IB Diploma Program, each student must have documented 150 hours of after-school activities (during junior & senior year) that are evenly split among the three CAS strands. Every student has a CAS Advisor, and reflects on learning from the endeavors.
Do all students who enter the IB program earn the IB diploma?
No. Earning the IB Diploma is a challenging endeavor. Worldwide, roughly 80% of IB Full Diploma Candidates earned the IB diploma in 2016. Roughly 71% of UAIS 2016 graduates earned the IB diploma.
Will happens if my child does not earn the IB diploma?
A student who is a Full Diploma Candidate (FDC) is considered to have completed one of the most rigorous high school curriculums available. One of the first selections on the Common Application and many university/college applications is how many IB or AP courses does your school offer, and how many did your student take. Secondly, it asks, "Is this student an IB Diploma Candidate". Universities, from locally to nationally and internationally recognized institutions recognize this curriculum and the FDC as being amongst the most rigorous, valid, and reliable predictors of college success.
Students not achieving the IB Diploma will still earn subject certificates. Those certificates work like AP tests earning students college credit and course recognition based on college course equivalencies.
How are the students who do not earn the IB Diploma awarded?
Students are awarded certificates for the examinations successfully completed, as well as a Utica Community Schools Diploma.
How do I receive more information about UAIS?
The prospective students page of our website will provide more specific information about the application process. UAIS also presents at the UCS Academic Blitz and hosts one Information Night Extravaganza each year. Both provide an opportunity to meet staff and students. Additionally, student shadowing opportunities exist during the winter up until March. Please click on the prospective students tab to find our link to the UAIS Shadowing Registration Form. If you have any questions, please contact Christopher Layson at Christopher.layson@uticak12.org.


Final Fantasy Tactics 1.3 is a wonderful Mod that breathes new life into a classic game. The game has been rebalanced, including the removal of abusable skills, and the addition of new skillsets for formerly bland classes (I'm looking at you archer!). If you loved the original tactics, but have found it to be too easy after countless play throughs, then this is the Mod for you. You are constantly challenged to think outside the box, and adapt your strategy to the specific map and enemies that you are facing. A lot of hard work went into this mod, and it certainly shows.
If you love Final Fantasy Tactics, then I would highly recommend playing this Mod!


A symbol of excellence and prestige, the crystal lighting has always been an exceptional object since its creation. From crystal wall lamps and suspension lamps to chandeliers and ceiling lamps, let yourself be charmed by the purity of the pieces.
CRYSTAL WALL LAMP – BACCARAT LALIQUE DAUM WALL LAMP, A symbol of excellence and prestige, the crystal lighting has always been an exceptional object since its creation. From 1827, Baccarat presents its first chandelier pieces, developed since 1824 during the National Exhibition of French Industry Products. In the process, the House opened its own bronze workshop and began manufacturing complete chandeliers, both in crystal and bronze, with entirely cut crystal. Baccarat would go on to impose its international influence at the various World Expositions that followed.
The Vessière house offers Baccarat, Daum, and Lalique lightings – but also pieces made by the lighting specialist, Marketset. From crystal wall lamps and suspension lamps to chandeliers and ceiling lamps, let yourself be charmed by the purity of the pieces.


In this lesson we're going to be learning how to play Tommy Emmanuel's song Haba Na Haba on guitar.
After months and months of hard work we have finally made it to the end of the Top 60 Fingerpicking Songs of ALL Time list. It really has been a huge pleasure to bring you all of these song lessons, and whether this is the first song you've learnt or your 60th, I can't thank you enough for stopping by.
Haba Na Haba is by the great Tommy Emmanuel and I've saved this one for last because it's my personal favourite fingerstyle song. For me, it's a perfectly written instrumental guitar song and, whilst it is hard, it's far from impossible.
Haba Na Haba is no. 60 on my Top 60 Fingerpicking Songs of ALL TIME list. If you've not seen the list be sure to check it out and sign up to my weekly email lesson. That way you won't miss learning any of these great fingerstyle songs.
First off, here's demo of the whole song.


الموضوع: Hello my name is Pontus, Whatup?
Hi, This is Pontus from Sweden. I am a New user in this forum. I have a big music interest. Hope to be helpful and to get some help here on the forum. Have a nice one!


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Adults: $15/ $13 Advance
Students/ Seniors: $10/ $8 Advance
Waterford Performing Arts Centers
Set in Depression-era Times Square, Guys and Dolls is about a couple of big city gamblers and the women who love them. It tells the overlapping stories of high-roller Sky Masterson, who falls in love with mission worker Sarah Brown, and lovable rapscallion Nathan Detroit, engaged for 14 years to Miss Adelaide, a headliner at the Hot Box Club. Nathan runs a famous floating crap game, and an ongoing plot line involves his quest for a safe place for the game as Adelaide continues her quest to convince him to marry her. Meanwhile, Sarah, mistakenly believing that Sky set up an illegal game at the mission, tries to fight her affection for the charismatic crapshooter.
February 7, 2020 - 7pm
The Mott Drama Club Presents
January 31, 2020 - 7pm
2020 MUSICAL


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Calvin Johnson Is About to Open Up His 1st Business Since Retiring From the NFL
by Carol Rao | More Articles: NFL
Most pro athletes start a second career when they retire. Usually, they go into broadcasting, acting, politics, or some sort of business. Former Lions wide receiver Calvin Johnson is going in a new direction since his retirement in 2015; he's in the marijuana business.
Johnson's not just selling legal weed. He and partner Robert Sims signed on with Harvard University to work on a project to determine the health benefits of medical marijuana and the best ways to deliver cannabis-based therapies to cancer patients.
Calvin Johnson had a concussion every year he was in the NFL
Johnson, known as Megatron, played nine seasons in the NFL and is considered one of the great wide receivers ever. During that time, he sustained nine concussions, not to mention the ones he had in college at Georgia Tech, reports The Washington Post.
Concussions in Johnson's playing days didn't get the attention they do today. Players with a head injury got back up, went back in, and considered it all part of the game. Johnson saw most players self-medicating with narcotics — Vicodin, oxycontin, and the like — but didn't want to fight the pain with opioids.
Johnson believes in medicinal marijuana
Calvin Johnson says he had at least nine concussions and smoked weed after every game to avoid the rampant abuse of opioids in the league, per @Rosenberg_Mikehttps://t.co/oKMDvYEdPG pic.twitter.com/byABcpx5Ix
— Bleacher Report (@BleacherReport) September 20, 2019
Rather than take narcotics, Johnson chose to smoke pot as part of his post-game routine. He says that's how he dealt with the ordeal of putting his body through the grinder every week. With that history, it's no wonder Johnson decided to enter the marijuana business once Michigan legalized it, according to the Detroit News.
Teammates Robert Sims Jr joined Johnson in the company, called Primitive. Their license allows them to cultivate, process, and dispense medical marijuana in Michigan. Johnson's business plan is to expand Primitive to locations throughout the state, according to the Detroit Free Press. Some locations will be run as joint ventures.
Johnson admits there's still some stigma involved with pot, even the legal kind. His own mother thought he was nuts to even get into the business.
Primitive teams up with Harvard
Calvin Johnson seeks approval for Bloomfield Hills medical marijuana shop. https://t.co/4zTh1ixQwY pic.twitter.com/mhiZvy3eLh
— The Detroit News (@detroitnews) February 21, 2019
Teaming up with Harvard's International Phytomedicines and Medical Cannabis Institute has probably redeemed Johnson somewhat in his mother's eyes. The Institute decided to dig deep into the therapeutic benefits of marijuana when they realized 80% of the global population use medicinal plants to treat illness.
Western medicine relies on drugs for treatment, but most of the world doesn't have access to modern drug therapies. Alternative medicine, from acupuncture to yoga, has become more and more popular in the US, so pot's day has finally come.
The Harvard project is exciting for the Primitive team since they have experience with head injuries. Jason Strayhorn joined Johnson and Sims for the launch of the study. The focus of the former athletes is the benefits of cannabis in treating Chronic Traumatic Encephalopathy (CTE).
CTE is a neurodegenerative disease that is caused by repeated blows to the head, and a leading cause of early death among retired NFL players. Sims believes that 99% of NFL players have some form of CTE. Some positions are at higher risk than others. Wide receivers like Johnson take a lot more hits than kickers and punt returners.
Johnson is giving back with Primitive
NFL wide receiver Calvin Johnson in 2018 | Paul Zimmerman/Getty Images for Cantor Fitzgerald
Calvin Johnson Had a Stern Message Regarding Donald Trump's Leadership
The former Lion says his involvement with the study, clinical trials on CTE and pain management, has a couple of benefits. One, they can contribute their products to the research and help athletes before they are completely debilitated by football.
Second, that pot as a legitimate therapy will help de-stigmatize the industry itself. That will make Johnson's mom happy. He's already considered to be a generous philanthropist in the Lansing area. Helping athletes and others manage their pain is just another way for Johnson to give back.
Tags:Calvin Johnson


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Badulla Bronze Buddha is a Buddha statue belonging to Sri Lanka's Anuradhapura period. The sculpture, found in the Badulla, Sri Lanka was created around 6th century AD. This statue is made of hollow cast bronze. Currently displayed at Colombo National Museum, this statue is 54.5 cm high.

Statue
Buddha, in Virasana posture depicts vitarka mudra in right hand. The statue represents Buddha in a preaching moment.  The left hand of Buddha is depicted with kataka hasta mudra while holding the robe.

The usnisha, a common feature of Anuradhapura period Buddha statues, is fairly seen. When found, the Buddha was in a damaged condition.

References

Buddha statues
Bronze Buddha statues
Anuradhapura period

redpajama_set_name: RedPajamaWikipedia


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Responding to Flooding in Central Darfur
We're helping some of the 28,000 people affected by heavy rains and flash floods in Central Darfur.
Written by Sunita Sharma, Country Programs Coordinator, and Aylish Daly, Program Officer
Photos by Rehab Abdulatif/Alfatih Aldekhary
Approximately 28,000 people have been affected by heavy rains and flash floods in the Central Darfur state of Sudan over the past few weeks, while about 4,000 houses and 650 latrines have been destroyed, 107 water sources have been damaged and thousands of acres of crops have been destroyed. At least six people have died, and an unconfirmed number of people were injured when their houses collapsed because of the heavy rains or were washed away by the flash floods.
Humanitarian partners are working to determine the extent of the damage and the priority needs of the affected people in all affected locations. Flood waters and pre-existing poor road conditions are restricting the movement of humanitarians to affected areas, hindering the identification of exact needs in areas such as Azum, Mukjar and Wadi Salih.
Houses collapsed because of the heavy rains or were washed away by the flash floods.
Around 28,000 people have been affected by heavy rains and flash floods in Central Darfur state of Sudan over the past few weeks.
Heavy rains and flash floods in Central Darfur damaged local markets and houses.
International Medical Corps has been responding to the floods in Central Darfur and is closely monitoring flooding in other states, and is conducting the following activities.
Hygiene promotion activities: In coordination with the local Ministry of Health (MoH) and emergency response committee, we have been conducting hygiene promotion activities, focusing on handwashing, use of safe water and safe disposal of waste. We mobilized and trained 33 volunteers on how to make home visits and provide health and hygiene education, who reached nearly 2,000 people with information. We will continue our hygiene promotion activities in schools, mosques and other community gathering points.
In coordination with the local Ministry of Health (MoH) and emergency response committee, International Medical Corps has been conducting hygiene promotion activities, focusing on handwashing, use of safe water and safe disposal of waste.
Disinfection of water wells and household chlorination: In collaboration with the Water and Environment Sanitation department, we disinfected 13 contaminated water wells. We also provided 810 families with water purification tablets and training on how to use them, and are working with UNICEF to provide water storage vessels.
Reviewing the pattern of waterborne diseases: To prepare for potential outbreaks of waterborne disease, we conducted an analysis of disease patterns and alerted the MoH and local communities about the risks. We also have accelerated health education at the facility and community level, emphasizing preventive measures.
Prepositioning of drugs and medical supplies: In anticipation of outbreaks of disease, the team has prepositioned additional stocks of medicine and medical supplies, including PPE. We also have asked the MoH and WHO for additional stock of medicines, especially anti-malaria drugs and cholera kits, as a contingency, because Central Darfur has a history of cholera outbreaks.
Capacity-building for MoH staff: International Medical Corps conducted refresher training for 23 health staff on the management of acute watery diarrhea and bacillary dysentery. We also are working on refresher training for 60 volunteers to strengthen the disease surveillance system and promote early detection, management and containment of any outbreak.
Establishment of a treatment center: International Medical Corps has started preparing, organizing and establishing a treatment center to manage outbreaks of acute water diarrhea. We've secured three four-by-four-meter tents with a capacity of four beds each, and are working to select a site for the treatment center.
Strengthening IPC efforts: Our team is providing ongoing on-the-job training to health facility staff on infection prevention and control (IPC) procedures.
Community engagement: To encourage meaningful participation by the community, we activated the existing local emergency response committee and conducted a series of meetings at the local level on how to approach the current situation. Each sector office prepared its coordinated response plan with partners.
Sudan (Darfur)
Emergency Response & Preparedness
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Erik Mikael Magnusson, född 29 november 1956, är en svensk journalist.

Magnusson är politisk reporter på Sydsvenskan i Malmö och författare till ett tiotal böcker.

Han har vunnit Föreningen Grävande Journalisters pris Guldspaden tre gånger, 1994, 1998 och 2000, för god undersökande journalistik.

Referenser

Levande personer
Födda 1956
Svenska journalister under 1900-talet
Män


Monster Energy/Yamalube/Star/Yamaha Racing's Aaron Plessinger claimed his second-straight 1-1 sweep at round 8 of the Lucas Oil Pro Motocross Championship at the Spring Creek National in Millville, Minnesota. With four rounds remaining, Plessinger holds a 49-point lead in the championship standings.
Monster Energy/Yamalube/Star/Yamaha Racing's Justin Cooper's 4-3 moto scores were enough to secure him second overall on the day. The Yamaha rider sits third overall in the point standings and trails Plessinger by 94 points.
Troy Lee Designs/Red Bull/KTM's Alex Martin earned third overall at his home track with 7-2 moto scores for the day and continues to hold second overall in the championship standings with four rounds remaining.


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Editions / Publications
Mail Art Archive
Alejandro Almanza Pereda
Gabriel Chaile
Patrizio Di Massimo
Kasia Fudakowski
Petrit Halilaj
Heike Kabisch
Zora Mann
Franco Mazzucchelli
Vanessa Safavi
Carla Scott Fullerton
Alvaro Urbano
Erik van der Weijde
Ruth Wolf-Rehfeldt
Petrit Halilaj & Alvaro Urbano
The Mail Art Archive
Curated by José Esparza Chong Cuy
La Casa Encendida, Madrid
28th February 2020 – 10th January 2021
Like a strange dream that seems to go on forever, The Awakening reanimates a building whose life appears to have expired long ago. Through an immersive installation comprised of fragments that make up the body of a building, a forgotten edifice is reactivated to provoke speculative thought about its past and future. In this exhibition in one scene, artist Alvaro Urbano (Madrid, 1983) uses as a case study the celebrated Hexagon Pavilion, designed by architects José Antonio Corrales and Ramón Vázquez Molezún. The building, now languishing in a ruinous state in Madrid's Casa de Campo park, was first presented as the Spanish Pavilion at the 1958 Brussels World's Fair and is considered an important example of modern Spanish architecture. After years of abandonment, it is hard to believe what it once was and what it contained. Here—where the architecture and vegetation seem to be frozen in time, where the building itself holds a pictorial and sonic landscape that speaks of the past experiences lived within its walls, and where a pair of raccoons intermittently dwells—an endless twilight bathes the space in color and brings it to life. Like an unscripted film that captures daily existence, The Awakening constructs a parallel life for an exhausted building in order to revive seemingly dormant histories.
The year is 1958 and the city is Brussels. It's the first World's Fair to be held after World War II. At this international gathering, the latest scientific and technological breakthroughs are celebrated under the slogan "A world for a better life for mankind." The highlights of Expo 58 include the Atomium by engineer André Waterkeyn and architects André and Jean Polak, which resembles a gigantic iron crystal; and the Philips Pavilion, designed by Le Corbusier in collaboration with Iannis Xenakis, which resounds the music of Edgar Varèse's Poème électronique. Spain, though still a dictatorship, sends a proposal with an avant-garde architectural language: a prefabricated construction system that adapts to the terrain and can expand or shrink as needed. Known as the Hexagon Pavilion, the building's structure, designed by architects José Antonio Corrales and Ramón Vázquez Molezún, can be dismantled (as specified in the open call for ideas issued by Spain's Interministerial Committee). Several ideas about what to present inside its walls are rejected, including proposals to leave it as an empty building or to showcase a conceptual exhibition featuring only Santiago Ramón y Cajal's drawings of neurons, a bullfighter's cape, and an orange. The Hexagon Pavilion's unique architecture wins the Gold Medal at Expo 58. After being presented in Brussels it is moved to the Casa de Campo park in Madrid. During its first years there, it houses the Ministry of Agriculture, and from 1967-1975 it serves as the headquarters of the Commission for the Agricultural Fair. Afterward, like other structures in that section of the Casa de Campo, the famous Hexagon Pavilion is abandoned and sinks into a ruinous state.
SINGLE SCENE (INFINITE)
Note on the setting: A bright twilight fills the scene with a mustard-colored hue, a mixture of yellow and green with a hint of blue. A heavy, persistent fog hovers close to the floor and slowly rises, making it hard to see far away. The atmosphere is mysterious and almost gloomy. The feeling it inspires is closer to a contemplative state of mind than to the notion of a specific time of day.
The scene opens with a group of hexagonal umbrellas sprouting from the ground. We are inside the Hexagon Pavilion, the brainchild of architects Corrales and Vázquez Molezún. Its canopies emit a light that is constantly moving and seems to breathe. Soon, the camera lens pans, and its angle gently widens. It becomes clear that this place is not the renowned pavilion, but rather an abstraction of it.
The Body of a Building
The Awakening is not a film, but rather an exercise in reanimating a building that was once inhabited, abstractly bringing to life the stories it contains. Both in its actual form and in the cinematographic representation within this exhibition, its various elements—the columns, the brick walls, the stairs, and the spaces they create, such as corridors and squares—shape the body of its architecture. This almost-ghostly apparition of the pavilion shows that a building's body is more than the sum of its constructive materials. The stories it holds—stories about how and when it was designed and built, as well as the bodies that experienced it—also give it form and substance.
Alvaro Urbano's work focuses on the material culture of the built environment we inhabit in order to highlight the stories it contains. Driven by his interest in fiction and narrative, Urbano's work is always alive, like props for a film or an everyday scene. Even in the smallest details he creates, such as metal sculptures of cigarette butts and seemingly dry flowers, Urbano always attempts to describe a scene that has already happened. Although the spectators always seem to arrive too late and miss the action, they can still speculate and reconstruct the event.
Animism, which proposes that material objects have a conscious life and soul, is a recurring element in Alvaro Urbano's practice. Playing with fiction and making use of humor, his sculptures and installations tend to imitate the theatricality of urban life, which often seems absurd and monotonous. (…)
The Awakening proposes an experiment in order to tell a story in an open, speculative way. It abstractly highlights events that are part of a building's history in order to interpret them at another moment in time. This new way of experiencing forgotten spaces proposed by Urbano opens the door to new readings of the past, present, and future.
The Hexagon Pavilion has undoubtedly had a checkered history with highs and lows, from its celebrated unveiling in Brussels to its complicated relationship with Franco's Feria del Campo [Agricultural Fair] project in Madrid. As it now stands, abandoned and derelict in the Casa de Campo, a dream version of the pavilion is awakening.
Texts by José Esparza Chong Cuy
All photos by Trevor Lloyd


A place for every celebration in the Salzkammergut!
In the Hotel Alte Post in Faistenau we have the perfect setting for every event. Whether a wedding, baptism or another celebration or event: restaurant, parlour, ball room or guest garden, here you will find the ideal setting for your celebration in our inn in the Salzkammergut.
Whether for a romantic dinner for two or a cozy family meal after an excursion in the Salzkammergut - here there is always a seat for you.
Ideal for small celebrations of any kind - weddings, birthdays or just a cozy get-together, the Bauernstube is the ideal place for you.
Our ball room offers plenty of seating and dancing space for large events.
In summer this is the first option for a wedding reception or a family get-together. In our guest garden you can sit under shady trees and enjoy a cool beer or coffee and cake.


✅ADJUSTABLE & ROTATABLE – The head of ring light is rotatable to 135° so that the ring will not block the camera or the phone. You can choose any angle to get more light. 48 LED beads supply many lighting conditions to suit your needs. The built-in memory chip will remember your choice when you turn it off, so the next time it shows the mode that you previously selected. Perfect gift for your families and friends!
✅2 in 1 PHONE LENS – Special designed and perfect combination to meet your need. 100° Wide Angle Lens & 15X Macro Lens help to capture valuable moments while on the move. Wide angle lens enables you to capture a wider range of view/group member. Macro lens will get you 15X closer to object at a distance between 0.39-1 inches with light. (Macro lens only works with the rear camera) You don't worry about the poor lighting anymore!
✅SWITCH FREELY – Choose between 3 lighting modes: cold, natural and warm. No dazzling or flashing. You can change the luminance for each mode. The soft selfie light will enhance your facial features as well as your eyes to make you stand out. Not only perfect for taking selfies, recording live video, group photos, you can also use the ring for makeup and manicure! Suitable for: smartphones, ipads, tablets, laptops, etc.
✅QUICK CHARGING & RECHARGEABLE – The built-in lithium-ion battery of the selfie ring light has three times more capacity than other simple selfie lights. Targeted power management optimization achieves a longer battery life of about 3-10 hours per use (depending on the luminance you choose). A USB charging port makes it very convenient to charge with a computer, a socket and other power sources. It only takes half an hour to charge the ring light entirely. Very fast and durable!
✅PORTABLE & EASY TO USE – The selfie light ring only weighs 3.4oz - about the weight of an egg, and it has a 4.1 diameter – palm size. Easy to carry and much lighter than similar products. Stretchy clip with soft rubber that is easy to adjust which securely fastens the light to your phone. It can hold all kinds of phones less than 0.5 inches thick. PACKAGE INCLUDES 1 x Selfie Light, 1 x 0.6X Wide Angle Lens, 1 x 15X Macro Lens. Warranty and lifetime customer service.
Are you worried about pictures being dark at night or on a foggy day?
This is because the camera of the phone cannot catch HD images without enough light.
Here the selfie ring light with lens gives you more light and space for perfect pictures!
145° Illuminated Area: Wide lighting range.
48 LED Breads: Bright and soft.
0.5h Charging: Red light when charging, and green light when fully charged.
Cute Design: Perfect for party and excellent gift.
1. The built-in battery is non-replaceable and non-removable.
2. Please avoid using the selfie light in the humid conditions.
3. Wide Angle Lens and Macro Lens are connected together, you can unscrew them into separated part.
4. The macro lens will focus on the point you need to show. It makes foreground elements outstanding with blurring out background. Therefore, the whole image will not as clear as wide angle lens'. Please get very close to object and what you want.


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Elite Season 3 Episode 7
HD 1080p | IMDBSTREAM.XYZ
As graduation day arrives, the futures of multiple students remain uncertain. Polo begs his mothers to reconsider their recent decision.
Serie: Elite
Episode Title: Nadia and Omar
Sauvetage ultime
Inexperienced Otis channels his sex therapist mom when he teams up with rebellious Maeve to set up an underground sex therapy clinic at school.
Zoe Walker leaves her quiet life behind to investigate her brother's disappearance in Ibiza, where she quickly heads down a decadent and dangerous path.
The King's Woman
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Genre: Drama, War & Politics
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Vanessa Helsing, the daughter of famous vampire hunter and Dracula nemesis Abraham Van Helsing is resurrected five years in the future to find out that vampires have taken over the…
Genre: Action & Adventure, Mystery, Sci-Fi & Fantasy
It is the year 1967. After five happy years of marriage in New York with Alberto and their young son, Anna Ribera returns to Spain to take her project Velvet…
After a billionaire engineer witnesses his best friend's murder, he takes charge of Chicago's troubled 13th District and reboots it as a technically innovative police force, challenging the district to…
When an insidious supernatural force edges its way into a seemingly straightforward investigation into the gruesome murder of a young boy, it leads a seasoned cop and an unorthodox investigator…
My Country: The New Age
Set during the turbulent time of the fall of Goryeo and the founding of Joseon, two former friends face-off against one another over a woman and the future shape of…
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