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nace de una leyenda urbana
pero q en verda obvio q si igual
se expuso en el peda y nos fuimos de viaje a bolivia
fototite
Globalization has created an economically polarized world that is unsustainable over the long term. The richest one percent of the world’s population controls as much wealth as the poorest fifty-seven percent. The expansion of the global marketplace has left half the world’s population living on less than two dollars a day and more than a billion people are currently living on less than one dollar a day (Chua, 2003).
Live @ Metalcamp 2010, Tolmin (SLO)
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Photo issue du spectacle " SO Magic !" de la Troupe EVASION
Tous droits d'exploitation réservés à @Troupe Evasion spectacle, David Soarès et Dominique F.
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Yechurfs ploy to demolish Ram Sethu and Ram Avatarl .
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Friends, 17/ 10/2007 .
It was a pleasant surprise to read comrade Sita-Ram Yechuri's article "Misusing faith" tn the People's Democracy dated 23rd September. It was a very smart ploy by the Marxist ideologue to demolish the faith of the Hindu people, not only in Ram Sethu, but also in Sri Ram Avatar. .
It was smart in the sense that Comrade Sitaram exploited the ancient Dasavatar concept widely believed by the Hindus tn order to refute the historicity of Sri Ram himself. He writes, "The Dasavatars can thus be seen as a remarkable recording of the evolution of human life and Its civilisational advance till the Aryan mastered the horse and majestically moved across lands." What a rich tribute to the Hindu genius! The write up creates the impression that the Marxist leader accepts that the ancient sages of India were wefl familiar with the theory of evolution millennia before the Western scientist Charles Darwin propounded it. Moreover, Yechury also pretends to adm1t that ancient Indian seers were endowed with great scientific acumen, because, otherwise, they could never have understood the complex process of evolution so correctly and recorded it in such lucid terms. .
But, his real mtentlon, in th1s case, 1s not to show appreciation of the w1sdom of ancient Jndia. He ts applying his logic 111 a backhanded way to prove that avatars are only symbolic and none of them ever lived in flesh and blood. He also wants to establish that the concept of avatars is just a symbolic anticipation of the 'historical materialism' of Kar1 Marx. He Is trying to prov1de a materialistic interpretation of the concept of Dasavatara and thereby take away any spiritual foundation in the hoary Marx1an traditions of 'logical positivism'. look at what the Marxist ideologue writes:-.
"In this very spirit, consider the following Interpretation of the mythological Dasavataras. We are told in the Mahabharata that in every yuga (epoch), God descends on earth to uphold dharma and to cleanse it. At the end of the present yuga, God is supposed to appear in the form of the tenth avatar, Kalk1 avatar. .
"The first avatar is in the form of fish. Science has now confirmed that the first life forms evolved underwater. The second is the tortoise, amphibious capable of living both on land and in water. The third is the boar, able to live only on land. The transition of life from underwater to land marks this state. The next is the Narasimha avatar reflecting the transition from the animal to the human form. This Is followed by the Vaman avatar representing the evolution of the human form tn 1ts dwarf size. This is followed by Parasuram who wields the axe as his weapon. This represents the stage of the clearing of forests for human settlement. Ram who follows wields the bow and arrow as his weapon, ie., a weapon that can protect the human settlements by attacking the enemy from a distance. Balaram who comes next wields the plough. This is the stage of evolut1on of human CIVIlizations to the levels of an agrarian economy. Krishna represents the further advance of human civilization in the stage of domestication of the cow and the development of the diary economy. Kalki who is yet to arrive is portrayed as riding a horse representing the state of the domestication of the horse." (Sitaram Yechuri-People's Democracy dated 23rd September) .
But, then, there is an interesting side view that cannot be ignored. The whole postulate Comrade Sitaram provides is but a reproduction of what Mahayogi Aurobindo had written about 80 years ago. Yechuri has quoted Sri Aurobindo with minor verbal changes without acknowledging the original source. Borrowing of such a brilliant and luminous concept word by word, without even remotely referring to the original text, is called 'plagiarism'. .
Of course, communists do not attach much importance to bourgeois values like honesty and may not bother about such 'niceties'. Yechury might even claim that it was his original discovery. If Sri Aurobindo had written it earlier, it could be explained as great minds thinking alike! It is for the readers to come to their own conclusions. But no one dare deny that the similarity between the two is too striking to be explained away as.accidental. .
But what does Sitaram Yechury do in his borrowed plumes, with his swiped sagacity? To put the situation in context one has to bring in the rather unkind image of a monkey borrowing his master's razor. Because, the significance of Sri Aurobindo's concept of Dasavatar is that it rises from a foundation of India's spiritual vision and understanding of history. Not only that. He also convincingly concluded that the theory of evolution so strikingly advanced by our rishis makes Sri Ram as historical personality, logically inevitable and rationally unassailable. Quoting Sri Aurobindo on the concept of Dasavatars and the historicity of Sri Ram will be in order in this context: .
"Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten avatars is itself, as it were, a parable of evolution. First the fish avatar, then the amphib1ous animal between land and water, then the land animal, then the man-lion avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but contatning in himself the godhead and taking possession of existence, then the rajasic, sattwic, nlrgun avatars, leading the human development from the vrtal rajasic to the sattwic mental man and again the overmental superman. Knshna, Buddha and Kalki depict the last three stages, the stages of the spiritual development -Krishna opens the possibility of overmind, Buddha tnes to shoot beyond to the supreme liberation but that liberation is still negative, not returntng upon earth to complete positively the evolut1on; Kalk1 IS to correct this by bringing the Kingdom of the Divine upon earth, destroytng the opposing asura forces. The progresston is striking and unmistakable." (Sri Aurobindo Volume 22, page 401, 402) .
"As for the Avatarhood, I accept it for Ram because he fills a place tn the scheme-and seems to me to fill 1t nghtly-and .
because when 1 read the Ramayana I feel a great afflatus which 1 recognise and which makes of 1ts story-mere fairy-tale though it 1 seems-a parable of great critical transitional event that happened in the terrestrial evolution and gives to the main character's t personality and action a Significance of the large typrcal cosmic kind which these actions would not have had tf they had been done c by another man in another scheme of events. The avatar is not bound to do extraordinary actions, but he is bound to g1ve hrs acts 11 or his work or what he is -any of these or all -a significance and an effect1ve power that are part of something essential to be done .
in the hrstory of the earth and its races. p All the same, if anybody does not see as I do and wants to eject Ram from h1s place, I have no obJection -I have no tt partrcular partiality for Ram -provided somebody is put in who can worthily fill up the gap his absence leaves. There was somebody .
there, Valmlki's Ram or another Ram or somebody not Ram." (Sri Aurobindo Vol. 22 page 414, 415) h1 Thus it will be seen that Sitaram Yechury refers to avatara concept to faith of Sri Rama, whereas Sn Aurobindo puts him on .
h1s hrstorical pedestal. A classic case of devil quoting the scriptures. ttl We call upon all the Nationalists, Democratic, Progressive and Secular minds of this country to stand against Yt the UPA's comments & observation on Bhagwan Shri Ram & Ramsethu and the so-called intellectual like Sita Ram to Yechrui & other communists' perverted minds. We also appeal to the student community of JNU to rally behind ABVP .
ca to isolate and expose this Congress-DMK-communists unholy alliance at the centre and BSF-YFE-Left-etc. in our campus and save Ramsethu to maintain the unique culture & heritage of our esteemed country. .
Vandemataram! Bharat Mata ki Jai!!.
Sc Sd/-Amit Singh, President, ABVP-JNU. Sd/-Saurabh Dubey, Vice-President, ABVP-JNU. .
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Beautiful creatures. Not convinced this is the best way to treat them - do the benefits of educating people about them outweigh the confinement and exploitation? Taken in Malta.
Domingo 9 de febrero de 2014
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Towards a camous where workers are not exploited; It is a matter of shame that the contract workers in the.
campus are paid way less than mandatory legal minimum wage and are denied the basic legal entitlements due to them..
Despite the lon'O struggle for workers' rights1 .
gross violations are still taking place..
The committee constituted to evolve a proper mechanism for implementation for labour law must be made functional,.
and the administration's ploy to render it dysfunctional and just another paper body must be defeated.
All proper rules regarding workers must be maintained, including proper Muster Rolls and ID Card.
Proper fadlities including rest rooms, toilets and creche must be provided to the workers.
The contractor-administration mafia must be smashed and tlmebound Implementation of labour Jaws and a fair, livingt wage must be ensured .
Fighting Casteism in the campus: The caste discrimination in the campus goes beyond just instances of casteist.
abuse. Build a militant uncompromising struggle against manifestations of castelsm and caste discrimination..
Time bound & total implementation of OBC reservation, with or without seat increase, proper implementation of SC/ST.
reservation..
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A white paper on the status of implementation of the reservation policy In (a) BA, MA, M Phil/Ph. D programmes of.
JNU. (b) In the teaching/non-teaching posts In JNU. (c) Transparency in entrance tests & Interviews..
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An Equal Opportunity Cell with powers to intervene In cases of caste atrocities and caste discrimination..
Comprehensive Bridge Courses for students from underprivileged background to be taught by a qualified faculty..
Instead of confining it two semesters there should be flexibility keeping in mind the Improvement of the student..
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Bridge courses should also be there t6 orient the students from state universities, deprived regions to Introduce them.
to concepts that are new to their earlier curriculum..
. Full implementation of the disabled people.
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's quota in teaching/non teaching posts as well as in various courses.
For gender justice: the struggle for gender justice in the campus should not be confined to sensitization programmes.
and seminars. It should also be complimented and strengthened with uncompromising student mobilizations for ensuring.
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gender justice..
GSCASH should have executive powers to intervene decisively in cases of sexual harassment and gender dlscr1mtnation..
Gender disaimination and oppression of women workers in the campus should come under the purview of GSCASH.
Recogn.izing the rights of the struggling and margi.nalized nationalities: The socio-economic and political reaHty.
of the various nationalities of the North East and Kashmir and other marginalized sections in the campus hardly has been.
part of the research and course work in the various programmes offered in JNU..
There has been much talk on the proposed Centre for North East Studies. We demand that a joint panel students-.
teachers-scholars who are accountable to the people.
's history of the North East should be consulted before.
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conceptualizing and designing the currirulum ofthe programme. The UGC should fund the programme..
More newspapers, periodicals, journals from marginalized areas, communities & people's struggles in Central library..
Ensure the completion of the North East dhaba. .
A.mo.re inclusive and equitable Campus Development Policy: For an environment friendly planning of the campus.
in consultation with the various sections of the JNU community..
Full information on construction plans undertaken in the campus; students-faculty to be involved in the planning.
process for organizing study and living in the cam pus..
A committee including students, teachers and other independent experts chosen in consultation with students and.
teachers to look into the corruption involved in the construction on the campus..
A committee including students, teachers and other independent experts chosen in consultation with students and.
teachers to look into the various purchases made by the estate branch and etectrlcal branch to meet the requirements.
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of various hostels and other buildings and public utilities on the campus. .
The JNUSU can stand up and demand the administration to abide by the interest of the student comm,unlty only when it.
has the full confidence of the students. This is not possibJe without the union becoming the union of, by and for the.
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students. A JNUSU which stands for a pro-people democratic education should also be upright to mobilize studentopinion towards that. It has to prindpaHy agree that the students can and should stand up against any kind ofauthoritarianism, domination, harassment .or disaiminat1on be it in education or the practice of pedagogy or in the.
everyday life of the campus. This can only happen when student organisations that get eJected to JNUSU have aprogressive, democratic· vision of education which wouJd fundamentally stand for a society free from all forms of.
discrimination, mistreatment, oppression and exploitation..
Raclalmlha union. Build a strong .
Central pane1;.
JNUSU that can resist"the administration's Ritupan {President).
attempts ~o corporatise the campus. Fight Serohi (Gen Sec).
for a JNUSU that canorient JNU towards Eluti Suneetha (ltSec).
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the needs ofthe soctety rather than the .
SSS Councilors: Banojyotsna,.
needs ofthe society. .
Uma, Sumati, Vanessa.
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