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La Fundación Banco Entre Ríos promueve la conciencia ambiental

La Fundación Banco Entre Ríos promueve la conciencia ambiental
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How the Partition contributed to the queerness of Urdu poetry to make it non-normative

To be sure, Partition itself was the product of a utopic plan enacting Enlightenment notions about the rational ordering of society. It promised to produce order out of a religiously and linguistically mixed society. It promised a homeland to those out-of-place in nationalist India. Many who moved did so out of faith in this project, out of conviction, at times against the wishes of their families (most famously, Jinnah’s only daughter did not move). Indeed, the deliberate sacrifice of home and bonds was the price that made the result – participation in the creation of a new nation-state – all the more sacred. (See oral histories in Anam Zakaria,

Priya Satia: Why poetry remains a primary resourse in remembering and understanding the Partition

Priya Satia: Why poetry remains a primary resource in remembering and understanding the Partition The first instalment of an essay originally published in 2016. Yesterday · 12:30 pm Displacement is central to Punjabi identity as it is to Jewish and Armenian identity. | Wikimedia Commons (Public domain) What is the poet’s role in history? For a historian of Britain like myself, this question calls to mind the work of EP Thompson, who read the history of the English working class with one eye on the Romantic poets who sensitively captured the social and cultural transformations of the revolutionary late 18th century. Their notions of place, people and conflict were also shaped by the imperial expansion unfolding in precisely the same moment, and they waxed orientalists even in their defences of freedom. Thompson’s favourite among the Romantics was the prophetic William Blake, partly for his consistent anti-imperialism. He disapproved of William Wor

The Rise of the Terminally Online | Dissident Voice

The Psychology of the Terminally Online It is not enough to change the world. That is all we have ever done. That happens even without us. We also have to interpret this change. And precisely in order to change it. So that the world will not go on changing without us. And so that it is not changed in the end into a world without us. – Günther Anders, The Obsolescence of Man, Volume II There are a few very inconvenient truths about the internet, digital media, and technological “progress” that Western societies have largely failed to account for. They are as follows: the technology and mediums are addictive, alienating, manipulative, exploitative, and violate privacy. Also, the glut of information that the internet and online media stores no longer seems to be able to advance any coherent cultural education or socio-economic framework for change that corresponds to what is necessary to avoid the devastating effects of climate change and various forms of collapse that are o

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