Perfect defense, perfect passivity.

If we go by the meaning of the Tarot card 'The Hanged Man', it symbolizes Sacrifice ----- Letting go ----- Surrendering ----- Passivity Suspension ----- Acceptance ----- Renunciation ----- Patience New point of view ----- Contemplation ----- Inner harmony Conformism ----- Non-action ----- Waiting ----- Giving up- Source Wikipedia

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"All agree in recognising the fact that females exist in the human species; today as always they make up about one half of humanity. Andyet we are told that femininity is in danger; we are exhorted to be women, remain women, become women. It would appear, then, thatevery female human being is not necessarily a woman; to be so considered she must share in that mysterious and threatened realityknown as femininity." .

Friends, -Simone de Beauvoir, The Second Sex .

The oppression and subjugation of women has taken myriad forms over the centuries. For thousands of years, the main sphere of activity for.

females has been confined within the household, and a systematic de~ial of their right to equality, education, livelihood, property and.

participation in political life has taken place. Patriarchy or male domination operates in our society by making females believe that they arephysically, emotionally and intellectually weaker than men. Right from their birth, girls are taught to complement men as good daughters.wives, mothers and sisters, rather than as self-reliant individuals. Feminine virtues are emphasized as those of silence, shyness, passivity,dependence,purity and self-sacrifice, and females are socialized at every step into embodying these .

'essential' feminine values. .

The subordination and subservience of women, however, has rarely gone unchallenged in any era. Women have often broken traditional.

gender roles and status quo, but they have either been demonized as 'witches' or exoticized as 'goddesses'. The modem day demonization.

of feminists as 'home breakers' continues. In either case empowered women have not been accepted as a part of daily life or as a proof of.

what womenkind can do or be like. Each and every right for women has been eamed through sacrifices and struggles. In 1792, whenMary.

Wollstonecraft wrote A Vindication of the Rights of Women, she wrote it to demand the right to higher education for women because theireducation was restricted to only 'domestic' education. The systematic and organized fight of women against their oppression began in the.

modem era through the organization of a small 'Women's Conference' on equal rights for women in 1848. The first wave of the organizedwomen's movement demanded equality for women through voting rights, equal wages, access to higher education and property rights. In1910, Clara Zetkin, a leading socialist feminist proposed that an International Women's Day be observed by women fhroughcut the world inorder to press for women's rights. Even an elementary right like universal suffrage or the right to vote for all women was earned step by step.

beginning with Finland (1906), Norway {1913), Soviet Union (1917), Austria {1918), United States (1920), United Kingdom (1928) etc. Even.

as recently as in 1994 black women finally earned universal suffrage in South Africa and Kuwaiti women finally earned the right to vote only.

in 2005. .

Today, the equality of women before law still does not exist in all countries. However, even in countries where equal citizenship rights exist,.

gender discrimination and the subjugation of women continue in every field. In our own country, the practices of dowry or female foeticide areincreasing by the day. These primib~ve practices that are rooted in the devaluation of females and 'son preference' are receiving a new fillipfrom market forces which have converted marriage and female foeticide into multi-crore industries. Sexual harassment and rape grab.

national headlines every other day. The solution is often forwarded as 'judo-karate classes', 'dress codes.

' or greater restriction on women.The brutal rape and murder of Muslim women during the Gujarat Genocide or of a dalit girl and her mother in Khairlanji are testimony to thefact that females continue the face the worst brunt of communal and caste violence. The moral policing of women continues unabated with.

attacks on co-ed education, Valentines Day, sex-education etc. still being rampant The market and the media are also manipulating theaspiration of females for greater freedom. On the one hand they commodify and objectify women, on the other they also draw women into.

increased consumerist practices through 'brands' that invoke the slogans or symbols of women'sliberation. .

Thefollowing facts and figures about our country reveal the extent of gender discrimination in our society today:.

The overall fem::tle literacy rate in our country is only 53.7% while the male literacy rate is 75.3%..

Out of the 11 crores of children who are illiterate in the age group of 6 to 10 years in the world, over 4 crores are in India. Girlsconstituteabout two-thirds of these out-of-school children. .

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June 22, 2015; Colleen Wong, born to two natives of Yangon. She is a second generation Chinese-Burmese-American who yearns to rediscover her past and give meaning to her Burmese roots.

With one year left before completing her undergraduate degree at Boston University, her dream is to pursue a career in psychiatry and international conflict resolution. Colleen is currently working on a project to develop a neuroscientific framework for understanding religious tolerance and peace building.

When asked if the current situation in Burma influenced her life undertakings and career choices, Colleen gave us this very thoughtful answer:

"Inspired by the struggle for democracy and the profusion of human rights atrocities in Burma, I have set forth to better understand the interplay between religion, politics, violence, and our brains.

It is hard to say what it is exactly that is hindering Burma's 'progress.' Is it vulnerability, associated with poverty and poor living conditions, coupled together with fear of the junta government? Is it the culture of silence, tolerance, and acceptance of discomfort that is propagated by Buddhist and Confucian values? I think the answer is not clear cut; both factors are constantly at play.

I am interested in understanding how our social conditions and life experiences wire our brains which, in turn, affect the ways we think and behave. Trauma often leads us to live our lives with cautiousness which helps us live amidst uncertainty. But what happens if your circumstances are no longer as harmful and unstable as they were before? What happens if your cautiousness paralyzes you from taking action to help yourself and your community escape from subtler versions of the same abuse and corruption?

There are certain mechanisms of the brain that lock you into these no longer beneficial ways of living. With a lot of practice using these particular mechanisms over and over again, it becomes harder and harder to change our thinking and behavior overtime. But we are now discovering that our brains are much more plastic than we believed them to be. With the right mindset, the right tools, and the dedication to practice other ways of thinking and behaving despite discomfort, change is possible.

In fact, it is the Buddhist concept of non attachment itself that can offer us a solution. Let go of old habits when they no longer suit you. Clinging to old habits that no longer serve you well is why you suffer.

I'd also like to clarify that Buddhism is not just about coming to terms with suffering and overcoming it by detaching from oneself. It is about becoming aware of it and using it to channel its energy towards transforming our hearts into seeds of compassion, peace, and love. Ignorance is not bliss.

It is time that Burmese people realize the power of being united in solidarity. Together, we can speak up against authority and become activists for social change. I predict that many lives will be lost in this struggle for a better Burma, but if we have faith and keep alive our hopes of a better Burma, the struggle will be worth it.

As Aung San Suu Kyi said, 'the only real prison is fear, and the only real freedom is freedom from fear.' Be courageous. Take action. Say goodbye to passivity, indifference, and non action. Say welcome to change."

Colleen would like to illustrate through her work and research how neuroscience has the potential to provide us with practical tools that will help us live more fulfilling lives at the individual level and effect change at the societal level. Washington Square Park, Manhattan.

7yatee feeha alwan waydaa !! w feeha ila loon wa7ed w hatha loon il 7ub !

Yello:

Positive: Caution, brightness, intelligence, joy, organization, Spring time

Negative: Criticism, laziness, or cynicism

Blue:

Positive: Tranquility, love, acceptance, patience, understanding, cooperation, comfort, loyalty and security

Negative: Fear, coldness, passivity and depression

Orange

Positive: Steadfastness, courage, confidence, friendliness, and cheerfulness, warmth, excitement and energy

Negative: Ignorance, inferiority, sluggishness and superiority

Purple:

Positive: Royalty, sophistication, religion

Negative: Bruised or foreboding

Green:

Positive: Monëy, health, food, nature, hope, growth, freshness, soothing, sharing, and responsivenes

Negative: Envy, greed, constriction, guilt, jealousy and disorder

Black

Positive: Dramatic, classy, committed, serious

Negative: Evil, death, ignorance, coldness

White:

Positive: Pure, fresh, easy, cleanliness or goodness

Negative: Blind, winter, cold, distant

Red:

Positive: Love, Courages, Braveness

Negative: Easly heart broken, does anything for love

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note to self.. no one has ever achieved true fulfillment with such passivity

How To Be Happy: Identify a goal that you can work towards

By Dr Cecilia d'Felice

Q. 'My life feels aimless and I seem to act on whims, which at the time feels freeing, but later just seems pointless. Can you suggest ways I can get more focus in my life.' B.

Step 1: One of the main attractions of whim-chasing is that delightful feeling of spontaneity that arises when we pursue a desire without really thinking about the consequences. Sometimes this can feel liberating and exciting, taking us to places we might never have otherwise experienced. Mindlessly following our impulses is often a defence against feeling controlled, which is understandable, given how little genuine freedom most of us experience in our lives.

Step 2: To help you become focused, instead of asking yourself "Why not?" when faced with an opportunistic moment, perhaps ask yourself "Why?" The "Why not?" question implies, as Erich Fromm intelligently states in The Art of Being, that we do things because there is no reason not to do it – which gives us a false sense of freedom. Following our urges can often be the result of a deep internal passivity combined with a need to deflect boredom. The more powerless we feel, the more likely we are to seek instant gratification in a quite arbitrary way, which makes it more difficult to develop authentic purpose in our lives.

Step 3: Once we have understood that acting capriciously does not represent genuine freedom we can begin to focus on our sense of purpose and aim, in Kierkegaard's words, "to will one thing". In willing something for ourselves, our energy is not split nor diminished but gains power and resolve as we pursue something meaningful and worthwhile. Identify for yourself one desired goal, something that is manageable and realistic. Break it down into smaller stages, then work towards each step, perhaps giving yourself a timeline to keep up the pace. Once you have accomplished this goal, savour it, then work towards another. Soon you will feel more in control, more authentically engaged in your life and less at the mercy of enactments that leave you feeling empty. You will also feel less ambivalent and more autonomous and passionate in the way you live, which ultimately will always be more rewarding than moments of fleeting self-gratification.

During the Jazz Age:

As Daisy started towards home to confront the person who claimed to be David, the Prince of Wales, she reflected on how naive she had been when her little girl Pammy was born and Daisy told her cousin Nick that she immediately wished for Pammy to grow up to be "a beautiful little fool," claiming that was the best thing a girl could be.

Foolishness and passivity, Daisy had come to realize, had caused so many mistakes-even

disasters--in her life: her true love Jay Gatsby's murder after he was blamed by George Wilson for killing his wife Myrtle in an automobile accident when in reality, Daisy was the driver; her neglect of Pammy; she even blamed herself for the fact that Pammy was abducted and still had not been found. "It's almost as if," Daisy thought, "I was stupid by self-design to a great degree, and add to that what society told girls what we should be. I almost never took action to change things that I could sense were wrong. But I'm not that Daisy anymore."

Daisy had lived and lost enough to realize that “By three methods we may learn wisdom: First, by reflection, which is noblest; Second, by imitation, which is easiest; and third by experience, which is the bitterest.”*

As she neared her home, a quotation she had read in school long ago echoed in her mind: "Love all, trust a few, do wrong to none.”***

"I really need to take that thought in, and to see if I can live it. Still, whatever happens, I'm

not going to let myself be content to let others determine my life and try to make me go back to being 'a beautiful fool.' I've paid a high price to gain knowledge--perhaps even

wisdom--and I won't give up my power, which is doing my best to act on what I know is

right."

*Confucius

*** William Shakespeare, "All's Well That Ends Well"

©Tirage Numérique N&B/Digital Photography B&W.

LA LUTTE PACIFIQUE DES TIBETAINS

Malgré toutes ses souffrances, le peuple tibétain reste depuis 50 ans, de manière non-violente face à la répression chinoise. Le temps passe et joue contre eux. Ils n'ont qu'un maigre espoir face au rouleau compresseur chinois. Le Dalaï-Lama l'a répété à plusieurs reprises, ils comptent sur le soutien et la solidarité des hommes et des femmes de bonne volonté du monde entier, ce que l'on appelle la Communauté Internationale.

THE FIGHT OF THE PACIFIC TIBETAINS

Despite all their suffering, the Tibetan people for 50 years remains in a non-violent face of Chinese repression. Time passes and plays against them. They hope that a lean face the Chinese steamroller.

The Dalaî Lama has reiterated on several occasions, they count on the support and solidarity of men and women of good will around the world, what is called the international community.

Texte de Jean-Marie Muller, auteur de Gandhi, la sagesse de la non-violence, 1994:

"Il a souvent été dit que ce mot de non-violence était mal choisi et que, par lui-même, précisément du fait de sa forme négative, il entretenait de nombreuses ambiguïtés. Il a pourtant l'avantage décisif de nous obliger à regarder en face les nombreuses ambiguïtés de la violence, alors même que nous sommes tentés de les occulter pour mieux nous en accommoder. La non-violence n'exprime pas un moindre réalisme, mais au contraire, un plus grand réalisme envers la violence. Il s'agit précisément de prendre toute la mesure de celle-ci, d'en traverser toute l'épaisseur, d'en peser toute la lourdeur. Toute violence est un viol: le viol de l'humanité de l'Homme, à la fois de celui qui l'a subit et de celui qui l'exerce. C'est précisément en prenant conscience que la violence est la négation de l'humanité que l'homme est amené à lui opposer un non catégorique et à lui refuser toute légitimité. C'est ce refus qui fonde le concept de la non-violence et lui donne sa cohérence et sa pertinence."

Written by Jean-Marie Muller, author of Gandhi, the wisdom of no-violence, 1994:

"It has often been said that the word no-violence was inappropriate and that, by itself, precisely because of its negative form, he maintained many ambiguities. It has the advantage of forcing us to watch facing the many ambiguities of violence, even though we are tempted to hide in order to better accommodate us. Non-violence does not represent a lesser realism, but on the contrary, more realism to the violence. It is precisely to take the full measure of it, to go through the entire thickness, to weigh all the heaviness. All violence is rape: the rape of the humanity of man, both of the person who has suffered and those who exercise it. It is precisely by becoming aware that violence is the negation of humanity that man is from him oppose a categorical no, and to reject any legitimacy. This denial that underpins the concept of non-violence, and give its coherence and relevance."

Texte de Michel Random, auteur de la préface du livre de Lanza Del Vasto, Technique de la Non-Violence, 1971:

"La non-violence n'est pas la passivité, mais une action militante qui exige souvent de l'héroïsme. Avec la bombe atomique, elle est la découverte capitale du XXème siècle, l'une répondant à l'autre et obligeant l'humanité à choisir entre la mort et la vie."

Text of Random Michel, author of the preface to the book Lanza Del Vasto, Technique de la Non-Violence, 1971:

"No-violence is not passivity, but an activism which often requires the héroîsme.

With the atomic bomb, it is the discovery of the twentieth century, one respondent to another and

forcing humanity to choose between death and life."

Texte de Sylvain Auroux, Encyclopédie Philosophique Universelle II PUF 1998:

"Le mot non-violence apparaît dans la langue française au moment de la lutte menée par Gandhi

pour l'indépendance de l'Inde.

C'est un décalque, via l'anglais, d'un mot sanscrit, ahimsa, qui désigne le refus de tout acte pouvant

porter atteinte à la vie.

Selon ce premier sens, la non-violence désigne donc une conviction religieuse ou philosophique,

selon laquelle aucun acte de violence n'est jamais permis, même pour des objectifs louables, comme

par exemple la légitime défense.

Mais Gandhi lui-même réalisa assez vite que l'action politique dans un monde où la violence est

déjà là, ne peut se fonder sur l'ahimsa.

Refuser d'utiliser la violence contre les violents, ne serait-ce pas se résigner à subir leur loi?

La véritable non-violence, selon Gandhi, exige donc que l'on invente et mette en oeuvre des actions

concrètes qui, tout en respectant le principe d'ahimsa, puissent contrer efficacement la violence des

adversaires. Pour désigner cette attitude, il forge un mot nouveau : satyagraha, force de vérité."

Text by Sylvain Auroux, Philosophical Encyclopedia Universal II PUF 1998:

"The word no-violence appears in the French language at the time of the struggle waged by Gandhi for India independence. That decal, via English, a Sanskrit word, ahimsa, which means the rejection of any act which may be reached to life. According to the first view, the non-violent means is a religious or philosophical belief that no act of violence is never permitted, even for worthy goals, such as légétime defence. But Gandhi himself realized quite quickly that political action in a world where violence is already there, can be based on ahimsa. Refusing to use violence against violence, would not resign itself to undergo their law? The real no-violence, according to Gandhi, therefore demands that we invent and implement concrete actions that, while respecting the principle of ahimsa, can effectively counter violence adversaries. To describe this attitude, it forges a new word: satyagraha, a force for truth."

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Patrick Kelley, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Patrick Kelley, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Nicole Larson, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Nicole Larson, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Nicole Larson, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

Living in Transit: The Thinkers of a World in Turmoil

War looms over Europe, uncertainty seeps into everyday life, and the weight of history presses upon the present. The world is burning, and yet—there are those who seek understanding, those who bury themselves in the quiet refuge of books, the dim glow of libraries, the solitude of knowledge.

This series captures the introspective minds of young academic women—readers, thinkers, seekers. They wander through old university halls, their fingers tracing the spines of forgotten books, pulling out volumes of poetry, philosophy, and psychology. They drink coffee, they drink tea, they stay up late with ink-stained fingers, trying to decipher the world through words.

They turn to Simone Weil for moral clarity, Hannah Arendt for political insight, Rilke for existential wisdom. They read Baudrillard to untangle the illusions of modernity, Byung-Chul Han to understand society’s exhaustion, Camus to grasp the absurdity of it all. They devour Celan’s poetry, searching for beauty in catastrophe.

But they do not just read—they reflect, they question, they write. Their world is one of quiet resistance, an intellectual sanctuary amidst the chaos. In their solitude, they are not alone. Across time, across history, across the pages they turn, they are in conversation with those who, too, have sought meaning in troubled times.

This is a series about thought in transit—about seeking, reading, questioning, about the relentless pursuit of knowledge when the world feels on the brink.

Where the Thinkers Go

They gather where the dust has settled,

where books whisper in the hush of halls.

Pages thin as breath, torn at the edges,

cradling centuries of questions.

They drink coffee like it’s ink,

trace words like constellations,

follow Rilke into the dusk,

where solitude hums softly in the dark.

Outside, the world is fraying—

war threading through the seams of cities,

the weight of history pressing forward.

Inside, they turn pages, searching

for answers, for solace, for fire.

And somewhere between the lines,

between time-stained margins and fading ink,

they find the ghosts of others who

once sought, once wondered, once read—

and they do not feel alone.

Three Haikus

Night falls on paper,

books stacked like silent towers,

thoughts burn in the dark.

Tea cools in the cup,

a poem lingers on lips,

war rumbles beyond.

Footsteps in silence,

the scent of old ink and dust,

pages turn like ghosts.

ooOOOoo

Reading as Resistance

These young women do not read passively. They underline, they take notes, they write in the margins. They challenge the texts and themselves. They read because the world demands it of them—because, in a time of conflict and uncertainty, thought itself is an act of resistance.

Their books are worn, their pages stained with coffee, their minds alive with the urgency of understanding.

1. Political Thought, Society & Liberation

Essays, theory and critique on democracy, power and resistance.

Chantal Mouffe – For a Left Populism (rethinking democracy through radical left-wing populism)

Nancy Fraser – Cannibal Capitalism (an urgent critique of capitalism’s role in the destruction of democracy, the planet, and social justice)

Étienne Balibar – Citizenship (rethinking the idea of citizenship in an era of migration and inequality)

Silvia Federici – Caliban and the Witch (a feminist Marxist analysis of capitalism and gender oppression)

Didier Eribon – Returning to Reims (a deeply personal sociological reflection on class and identity in contemporary Europe)

Antonio Negri & Michael Hardt – Empire (rethinking global capitalism and resistance from a leftist perspective)

Thomas Piketty – Capital and Ideology (a profound analysis of wealth distribution, inequality, and the future of economic justice)

Mark Fisher – Capitalist Realism (on why it’s easier to imagine the end of the world than the end of capitalism)

2. Feminist & Queer Theory, Gender & Body Politics

Texts that redefine identity, gender, and liberation in the 21st century.

Paul B. Preciado – Testo Junkie (an autobiographical, philosophical essay on gender, hormones, and biopolitics)

Judith Butler – The Force of Nonviolence (rethinking ethics and resistance beyond violence)

Virginie Despentes – King Kong Theory (a raw and radical take on sex, power, and feminism)

Amia Srinivasan – The Right to Sex (rethinking sex, power, and feminism for a new generation)

Laurent de Sutter – Narcocapitalism (on how capitalism exploits our bodies, desires, and emotions)

Sara Ahmed – Living a Feminist Life (a deeply personal and political exploration of what it means to be feminist today)

3. Literature & Poetry of Resistance, Liberation & Exile

European novels, poetry and literature that embrace freedom, revolution, and identity.

Annie Ernaux – The Years (a groundbreaking memoir that blends personal and collective history, feminism, and social change)

Olga Tokarczuk – The Books of Jacob (an epic novel about alternative histories, belief systems, and European identity)

Édouard Louis – Who Killed My Father (a deeply political and personal exploration of class struggle and masculinity)

Bernardine Evaristo – Girl, Woman, Other (a polyphonic novel on race, gender, and identity in contemporary Europe)

Maggie Nelson (though American, widely read in European academia) – On Freedom: Four Songs of Care and Constraint (a poetic, intellectual meditation on freedom and constraint)

Benjamín Labatut – When We Cease to Understand the World (a deeply philosophical novel on science, war, and moral responsibility)

Michel Houellebecq – Submission (controversial but widely read as a dystopian critique of political passivity in Europe)

4. Ecology, Anti-Capitalism & Posthumanism

Texts that explore the intersections of nature, economics, and radical change.

Bruno Latour – Down to Earth: Politics in the New Climatic Regime (rethinking ecology and politics in a world of climate crisis)

Andreas Malm – How to Blow Up a Pipeline (on the ethics of radical environmental resistance)

Emanuele Coccia – The Life of Plants: A Metaphysics of Mixture (rethinking human and non-human coexistence)

Isabelle Stengers – Another Science is Possible (rethinking knowledge and resistance in an era of corporate science)

Kate Raworth – Doughnut Economics (rethinking economic models for social and ecological justice)

Donna Haraway – Staying with the Trouble (rethinking coexistence and posthumanist futures)

The Future of Thought

These are not just books; they are weapons, tools, compasses. These women read not for escapism, but for resistance. In a time of political upheaval, climate catastrophe, and rising authoritarianism, they seek alternative visions, radical possibilities, and new ways of imagining the world.

Their books are annotated, their margins filled with questions, their reading lists always expanding. Knowledge is not just power—it is revolution.

We had to make it clear that nonviolent resistance is not a method of cowardice.

. . . Agape is understanding, creative, redemptive good will for all men. Biblical theologians would say it is the love of God working in the minds of men. It is an overflowing love which seeks nothing in return. And when you come to love on this level you begin to love men not because they are likeable, not because they do things that attract us, but because God loves them and here we love the person who does the evil deed while hating the deed that the person does. It is the type of love that stands at the center of the movement that we are trying to carry on in the Southland—agape.

~ Martin Luther King, Jr., The Power of Non-Violence, 1957

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Nicole Larson, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Nicole Larson, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

It is better to be violent, if there is violence in our hearts, than to put on cloak of nonviolence to cover impotence.

-Mahatma Gandhi

Gandhi had learned, in his words, “to carry out the orders of the elders, not to scan them.” With such extreme passivity, it is not surprising that he should have gone through a phase of adolescent rebellion, marked by secret atheism, petty thefts, furtive smoking, and—most shocking of all for a boy born in a Vaishnava family—meat eating. His adolescence was probably no stormier than that of most children of his age and class. -Google

www.instagram.com/beaninspirational/

.

.

.

Raslttmvad!!! .

Samskriti!! .

-r .

SM· -:tf?)/~~ -I.-o fr -:;3 . .

.

AKHIL B ARATIYA VIDYARTHI PARISHAD .

.

.

02.11 .2002 .

CHANGE THE 'POLITICAL CULTURE' OF FAKE AGITATIONS & HOLLOW PROMISES .

Friends, The rhetoric and falsity of 'achievements' is what the SFI-AISF is 'offering' to the student community in the .

forth-coming election. True to their character, the passivity and incompetence shown by the previous JNUSU in .

relation to the issues having direct bearing upon students is nothing unusual. And thus remained the trajectory .

of the JNU 'politics' in one year -the issue remained, the mandate changed, the mandate wasted and the .

issues remained unsolved. Just for instance, the student community would like to know what the previous .

....... .. . .

.

.

JNUSU did with the following issues:-, .

Termination of Bus Route No. 621 from Poorvanchal, .

.

.

Irregularity of Buses plying in Route No. 615, .

.

.

.

Bank Draft Facility In SBI, Extension Branch, JNU, .

.

.

SL Placement Cell, .

Uniyersity L evel Placement Cell, .

.

.

.

GIS-Remote Sensing facility in CSRD/SSS, .

.

.

Closure of Internet facility In Library, .

.

.

Concessional Cinema Ticket from Priya, .

English Remedial Course, .

.

.

.

Computer Literacy Programme, .

.

.

Pre-Ph.D. Programme in Korean Language, .

Faculty appointments in SC&SS, CCSEAS and other centers, .

X-Ray Machine in .JNU Health Centre, ' .

.

.

.

Science School Fellowship 1 Financial Assistance. .

.

There is no end to such·genuine problems faced by the students but the last JNUSU did nothing to redress these grievances. One long-standing grievance is of water-scarcity In every hostels, particularly during summers. But no step is being taken to ensure the regular supply of water. In fact, even in Mahi-Mandavi which earlier had 24 hrs. water supply, the condition has significantly deteriorated, not to speak about the other hostels. The enlargement of the nos. of borings together with the adoption of new techniques of water-conservation we propose, could be taken up for the regularization of the water supply. .

Another 'm ischievous' problem that is persisting from long and has alarmingly become disturbing and again towards which the JNUSU had no concern, is the increasing incidents of bag-thefts from the library cocentre. We demand, in this regard, the Introduction of token-system as widely practised In other university as well as general libraries. The previous .JNUSU also failed to pu rsue the Issue of Mahi-Mandavl Mess facility and instead ended up with a dubious suggestion of 'cooperative society' running the Mess. Firstly, the students would like to know the exact nature of such cooperatives and their mode of functioning. .

Secondly, would it not be a step towards the 'privatisatlon' of mess, so often but fakely opposed by the SFI-AISF in campus and CPM" in general. A mess run by co-operative society doesn't ensure that privatization -commercialization will not take place. .

It's high time that the political culture' of fake agitations and hollow promises practised by the SFI-AISF should be rejected. With your cooperation and valuable mandate; the ABVP remains committed to do so and resolves to continua to struggle for the genuine student Issues. .

VANDE MATARAMI .

CENTBALPANELFORJNUSU .

President Vice President Gen. Secy. Jt. Secretary : : : Shiv Shaktl Nath Bakshl Rajmanl Borah Vlvekanand UpadhyayAmlt Singh .

COUNCILLORS FOR JNUSU .

SLL.&CS Jitendra Singh Manottam Vlnit Neeti Dixit Piyush Kumar Yogesh Prakash Singh SIS Amb'iihankar Mrlganka Prltam Banerjee Sankalp SSS Abhlatiii<Chaurasla Balkrlshna. S. Pawan Mathur SES Manlsh Kumar Pawan Kumar Jha Manoj Kumar Rai .

.

.

Sd/-Manmath Narayan Singh Chief Campaign Coordinatpr .

-~~-------.

.

.

.

.

-- The complementary color of orange is blue, the only passive primary color. The passivity of blue, however, is of a very positive nature, a quality of cosmic potentiality, not to be confounded with the vegetative passivity of green. Blue, especially deep blue, is associated with the depth and purity of space, the unity and infinity of the universe, the potential, primordial ground of all that exists. Therefore, it is the symbol of the metaphysical emptiness (shunyata) in Buddhism and of Vishnu and Krishna, the divine embodiment of universal reality, in Hinduism. The significance of blue in Christian symbology is shown in its association with the Madonna, the Universal Mother, whose all-embracing universlity is symbolized by the deep blue color of her mantle, in contrast to her inner garment, which reveals a deep red, expressing the warmth of her motherly love.

-- Red and green are primarily colors of bodily nearness, of life in its warm-blooded as well as in its vegetative aspects. They represent creative forces, both in the inorganic as well as in the organic physical world. On the psychic level they represent feeling (emotion, passionate desire or aspiration, ecstasy) and vital harmony (peacefulness, non-violence, adaptability). According to the preponderance of the one or the other of its components (yellow and blue) green can approach a highly spiritualized or profoundly mystic expression.

-- The third passive color, violet, is perhaps the most difficult, because the most complicated and protean color (it shares this protean character with the sphere). It combines the most intensely active color (red) with the most passive (blue). It contains enormous inner tension, a tendency of transformation (the Shiva-aspect in Hinduism), even of dissolution, of inner movement and struggle. It is significant that this color is the latest to appear in art. It was unknown to primitive man and not even used by the early Greeks. In Christian symbolism it is the color of spiritual suffering, of Passion.

-- The sphere, resting completely in itself (blue) and at the same time having the greatest mobility (red) is, therefore, in a position similar to violet among the colors. Consequently the spheric cone, as the active counterpart of the sphere, assumes the position of the active complementary color of violet, namely yellow.

-- The cylinder in its capacity of a virtually infinite axis of stability, comparable to a unifying cosmic law, corresponds to stability of blue. The mediating position of the cylinder between the two other form-priciples emphasizes its central and unity-creating character; this takes its active shape in the cone, to which orange, the active complementary color of blue coresponds.

-- The physical activity of the pyramid corresponds to the physical activity of red, while the inertness and resistence of the cube, in which movement is only thinkable as extension, is related to the physical passivity of green.

-- The distinct qualities of form and color are made use of and are the basic means of realization in Tibetan Tantric systems of meditation, in which guided imagination in the form of visualisation of archetypal symbols combines the clarity of form with the depth of metaphysical and emotional color experience.

/ Lama Anagarika Govinda / Mandala Books /

/ Photo: Miha Škerlep / Music: Branko Mirt /

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Patrick Kelley, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

sold, acrylic on canvas, 9" x 12", 2006 ::

Ze Frank is exploring the real artistic potential of the internet. He is always pushing his viewers to be creative themselves. ::

From his "When Office Supplies Attack" to his collective approach to branding Sugar Tits cereal, Ze is doing his part to wake people out of their passivity. ----

Hurrah for Ze!

.

Students' Federation of India .

.

PUBt.IC MEETING on .

SPEAKERS: .

T.

MALINI BHATTACHARYA on Left eer-spv(o.~e'.

~ll..~een's Issues .

Member. National Commission for Women .

INDU AGNIHOTRI on Growing Violence Against Women .

Senior Fellow. Centre for Women's Development Studies .

AYESHA KIDWAI on Gender Issues in JNU: The Last .

.

Decade .

Former Chairperson. GSCASH. CLS, JNU .

.

.

.

Date: 29th September, 2007 Time: 9.15pm Venue: Tapti Mess .

"All agree in recognising the fact that females exist in the human species; today as always they make up about one half of humanity. And yet .

we are told that femininity is in danger; we are exhorted to be women, remain women, become women. It would appear, then, that every .

female human being is not necessarily a woman; to be so considered she must share in that mysterious and threatened reality known as .

femininity." .

-Simone de Beauvoir, The Second Sex Friends, The oppression and subjugation of women has taken myriad forms over the centuries. For thousands of years, the main sphere of activity for females has been confined within the household, and a systematic denial of their right to equality, education, livelihood, property and participation in political life has taken place. Patriarchy or male domination operates in our society by making females believe that they are physically, emotionally and intellectually weaker than men. Right from their birth, girls are taught to complement men as good daughters, wives, mothers and sisters, rather than as self-reliant individuals. Feminine virtues are emphasized as those of silence, shyness, passivity, dependence, purity and self-sacrifice, and females are socialized at every step into embodying these 'essential' feminine values. .

The subordination and subservience of women, however, has rarely gone unchallenged in any era. Women have often broken traditional gender roles and status quo, but they have either been demonized as 'witches' or exoticized as 'goddesses'. The modern day demonization of feminists as 'home breakers' continues. In either case empowered women have not been accepted as a part of daily life or as a proof of what womenkind can do or be like. Each and every right for women has been earned through sacrifices and struggles. In 1792, when Mary Wollstonecraft wrote A Vindication of the Rights of Women, she wrote it to demand the right to higher education for women because their education was restricted to only 'domestic' education. The systematic and organized fight of women against their oppression began in the modern era through the organization of a small 'Women's Conference' on equal rights for women in 1848. The first wave of the organized women's movement demanded equality for women through voting rights, equal wages, access to higher education and property rights. In 1910, Clara Zetkin, a leading socialist feminist proposed that an International Women's Day be observed by women throughout the world in order to press for women's rights. Even an elementary right like universal suffrage or the right to vote for all women was earned step by step beginning with Finland (1906), Norway (1913), Soviet Union (1917), Austria (1918), United States (1920), United Kingdom (1928) etc. Even as recently as in 1994 black women finally earned universal suffrage in South Africa and Kuwaiti women finally earned the right to vote only in 2005. .

Today, the equality of women before law still does not exist in all countries. However, even in countries where equal citizenship rights exist, gender discrimination and the subjugation of women continue in every field. In our own country, the practices of dowry or female foeticide are increasing by the day. These primitive practices that are rooted in the devaluation of females and 'son preference' are receiving a new fillip from market forces which have converted marriage and female foeticide into multi-crore industries. Sexual harassment and rape grab national headlines every other day. The solution is often forwarded as 'judo-karate classes', 'dress codes' or greater restriction on women. The brutal rape and murder of Muslim women during the Gujarat Genocide or of a dalit girl and her mother in Khairlanji are testimony to the fact that females continue the face the worst brunt of communal and caste violence. The moral policing of women continues unabated with attacks on co-ed education, Valentines Day, sex-education etc. still being rampant. The market and the media are also manipulating the aspiration of females for greater freedom. On the one hand they commodify and objectify women, on the other they also draw women into increased consumerist practices through 'brands' that invoke the slogans or symbols of women's liberation. The following facts and figures about our country reveal the extent of gender discrimination in our society today: .

The overall female literacy rate in our country is only 53.7% while the male literacy rate is 75.3%. .

.

.

Sculpture of Aristotle and Phyllis.

"This image recounts the late medieval legend that Aristotle tried to teach his protege Alexander about the dangers of love, only to fall prey to this humiliation himself. A fierce defender of the male superiority, praised for his indifference to beautiful women, the philosopher assured that womanhood was similar to a symbol of passivity, weakness and frivolity.

"This image, however, shows Aristotle in the privacy of his garden, being exposed to the looks of the curious while he submits to his Mistress that makes him a horse-man. Phyllis muses over the pleasure of riding a horse so full of logic, dialectic and philosophy, now reduced to a harnessed old fool who carries her about the courtyard."

arscomica.org/aristotle.html

I'm going to start running, I will be free at last. It ended my passivity.

Established at the confluence of the Seine and a small tributary, the Gambon, the Château-Gaillard whose function was to prohibit use of the Rouen road and monitor the Vexin, disputed between the dukes of Normandy and the kings of France and recklessly conceded by Richard to Philippe Auguste in 1195. The castle was in fact only the keystone of a vast presence locking the Seine Valley and including strong advances, the ramparts of the large villages (bourgs) of Vieil Andeli Petit Andeli, a fortified bridge and the royal manor on an island in the river.

Built on a spur of the right bank of the river, cut off on three sides, the structure presented revolutionary innovations that made it a masterpiece of military architecture. In particular the deeper extension of the defences on a unique junction: the keep, provided with a spur and solid buttresses bearing the first machicolation; connected to its flanks, its elliptic chemise wall with a enveloped profile to eliminate any dead angles; then a trapezoidal curtain wall flanked by four large round towers, these two outer walls one fitting into the other; and finally, at the weakest point, an enormous triangular fortress, supported by high corner towers and reinforced at its tip by the powerful bastion of the Mint (la Monnaie).

This Bastille; a sort of shield made inaccessible by a deep moat; stood facing the plateau, from where attacks would originate. It is naturally on this terrain that Philippe Auguste installed his siege equipment, his archers and his sappers at the end of the summer of 1203. On 6 March of the following year the Bastille capitulated, opening the road to Rouen and Normandy to the King. The death of Richard in 1199, the passivity of John Landless, the insufficiency of the garrison, but also the presence of the neighbouring plateau, where the enemy was able to place its troops, was the reason for the formidable and successive defences of the Château. Despite everything, this constitutes a sort of conclusion of the Romanesque military architecture and introduced a new age of fortified castles, marked by the tight and concentric formation of the fortifications and the contraction of the defensive perimeter.

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Patrick Kelley, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

I am spending my nights working on the text of a friend (Prof Gert

Steyn's) book on the use of Old Testament quotations in the book of

Hebrews... I was reminded of a particular Greek word that sums up

something of what I am feeling at present. The Greek word, used in

Matthew 5:5 is πραεῖς (from the root praus) ("blessed are the

meek").

This Greek word, πραεῖς, which is translated at 'meek' in the

English translations of the Bible and 'sagmoedig' in the Afrikaans

translations of the Bible is a much deeper and more significant word

than what we understand meekness to mean in contemporary English.

When you hear 'meek' what do you think about? Perhaps soft,

spineless, a pushover... Well, the Greek work speaks of a dialectic

(google it!) Hegel would have spoke of praus as the synthesis between

a thesis and an antithesis - a settled middle ground. Aristotle also

used this term in his writings - he defined praotés as the middle

ground between orgilotes (meaning extreme anger) and aorgesia meaning

excessive 'angerlessness' (or complete passivity and lack of

emotion). Of course Aristotle's point was to say that 'to be angry

over the right things, at the right time, with an appropriate measure

of anger - that's wisdom'. Perhaps that's similar to what Paul was

speaking about when he said in Ephesians 4:26 'In your anger do not

sin'. And, just maybe praotés was what Jesus showed in Matthew 21:12

when he drove the money changers out of the temple for robbing the

poor of the small gifts they had brought to honour God....

The central concept to this dialectic is a balanced and controlled

relationship between power and powerlessness... So, it is not

surprising to discover the the Greek word pruas was also used in

ancient writings to explain the state of a 'domesticated' animal. In

short, a wild horse is certainly powerful and beautiful, but it is not

all that useful! However, a horse that has been tamed, domesticated

(so to speak) is of immeasurable value. It's power and stamina can be

harnessed to plough a field, to tow a cart, to pull out trees, and

speed passengers to their destination.

I will confess that I am not the tamest of horses out there.... I

tend to be a little wild, and I like to 'run free'. Being in a

corporate environment is somewhat taxing... But, I am beginning to

understand that unbridled passion and skill can frequently be

ineffective without direction, focus, and discipline.

So, here I am, a domesticated horse in my stable (office)... I'm

wearing my glasses to pretend that I am tame...

Perhaps Matthew 5:5 could be translated: Blessed is the person who

has every instinct, every impulse, every passion, and every desire

under God's loving control. Such a person shall inherit the earth.

Oh, and get a haircut hippie ;-)

.

AKHIL BHARiiTIVA .··--.

t .

AKHIL BHARATIYA VIDYARTHI PARISHAD .

02.11.2002.

CHANGE THE 1POLITICAL CULTURE' OF FAKE AGITATIONS & HOLLOW PROMISES .

Friends, .

~ The rhetoric and falsity of 'achievements' is what the SFI-AISF is 'offering' to the student community in the forth-coming election. True to their character, the passivity and incompetence shown by the previous JNUSU in relation to the issues having direct bearing upon students is nothing unusual. And thus remained the trajectoryof the JNU 'politics' in one year -the issue remained, the mandate changed, the mandate wasted and the issues remained unsolved. Just for instance, the student community would like to know what the previous JNUSU did with the fOllowing issues:-. ......,. "" \ .

.

Termination of Bus Route No. 621 from Poorvanchal, .

.

.

Irregularity of Buses plying in Route No. 615, .

.

.

Bank Draft Facility in SBI, Extension Branch, JNU, .

.

.

SL Placement Cell, .

.

.

~.

.

University Level Placement Cell, .

.

.

GIS-Remote Sensing facility in CSRD/SSS, .

.

.

Closure of Internet facility in Library, .

.

.

Concessional Cinema Ticket from Priya, .

.

.

English Remedial Course, .

.

.

Computer Literacy Programme, .

.

.

Pre-Ph.D. Programme in Korean Language, .

.

.

Faculty appointments in SC&SS, CCSEAS and other centers, .

.

.

X-Ray Machine in JNU Health Centre, ' .

.

.

Science School Fellowship I Financial Assistance. .

.

.

There is no end to such genuine problems faced by the students but the last JNUSU did nothing to redress .

these grievances. One long-standing grievance is of water-scarcity in every hostels, particularly during .

summers. But no step is being taken to ensure the regular supply of water. .

.

In fact, even in Mahi-Mandavi .

which earlier had 24 hrs. water supply, the condition has significantly deteriorated, not to speak about the other .

hostels. The enlargement of the nos. of borings together with the adoption of new techniques of water-.

.

conservation we propose, could be taken up for the regularization of the water supply. .

Another 'mischievous' problem that is persisting from long and has alarmingly become disturbing and again .

towards which the JNUSU had no concern, is the increasing incidents of bag-thefts from the library cocentre. .

We demand, in this regard, the introduction of token-system as widely practised in other university as well as .

general libraries. The previous JNUSU also failed to pursue the issue of Mahi-.

.

Mandavi Mess facility and .

instead ended up with a dubious suggestion of 'cooperative society' running the Mess. Firstly, the .

students would like to know the exact nature of such cooperatives and their mode of functioning..

Secondly, would it not be a step towards the 'privatisation' of mess, so often but fakely opposed by the .

.

SFI-AISF in campus and CPM in general. A mess run by co-operative society doesn't ensure that .

privatization -commercialization will not take place. .

It's high time that the 'political culture' of fake agitations and hollow promises practised by the SFI-.

AISF should be rejected. With your cooperation and valuable mandate, the ABVP remains committed to .

do so and resolves to continue to struggle for the genuine student issues. .

.

VANDE MATARAMI .

.

CENTRALPANELFORJNUSU .

President : Shiv Shakti Nath Bakshi .

Vice President : Rajmani Borah .

Gen. Secy. : Vivekanand Upadhyay.

Jt. Secretary : Amit Singh .

.

COUNCILLORS FOR JNUSU .

SLL&CS .

SIS sss . .

SES.

Jitendra Singh .

Amba Shankar Abhishek Chaurasia Manish KumarManottam Vinit Mriganka .

Balkrishna. S. Pawan Kumar Jha.

Neeti Dixit Pritam Banerjee Pawan Mathur Manoj Kumar Rai.

Piyush Kumar Sankalp.

Yogesh Prakash Singh .

.

Sd/-.

Manmath Narayan Singh .

Chief Campaign Coordinator .

.

.

.

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Nicole Larson, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Nicole Larson, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

A flock of geese caught napping at the Postern Bridge in York. Do geese sleep? They ramble at night, but they seem to nap in the day in spells that last a few minutes or so. However domesticated a goose, its wakefulness and its atavistic alertness to danger has not been bred out of it. Their alliances within a flock, their bouts of aggression and spells of passivity, their concentration, their impulsive, low, skidding flights when they have a whole meadow for a runway, the way they stand their ground against dogs or humans - these are all wonders that never cease to amaze.

.

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AKHIL BHARATIYA VIDYARTHI PARISHAD .

02.1'1.2002 CHANGE THE ~POLITICAL CULTURE' OF FAKE AGITATIONS & HOLLOW PROMISES .

Friends, The rhetoric and falsity of 'achievements' is what the SFI-AISF is 'offering' to the student community in the forth-coming election. True to their character, the passivity and incompetence shown by the previous JNUSU in relation to the issues having direct bearing upon students is nothing unusual. And thus remained the trajectory of the JNU 'politics' in one year -the issue remained, the mandate changed, the mandate wasted and the issues remained unsolved. Just for instance, the student community would like to know what the previous JNUSU did with the fullow:ing issues:-, ...... · ·-.

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Tennination of Bus Route No. 621 from Poorvanchal, .

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Irregularity of Buses plying in Route No. 615, .

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Bank Draft Facility in SBI, Extension Branch, JNU, .

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SL Placement Cell, .

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University Level Placement Cell, .

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GIS-Remote Sensing facility in CSRD/SSS, .

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Closure of Internet facility in Library, .

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Concessional Cinema Ticket from Priya, .

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English Remedial Course, .

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Computer Literacy Programme, .

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Pre-Ph.D. Programme in Korean Language, .

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Faculty appointments in SC&SS, CCSEAS and other centers, .

X-Ray Machine in JNU Health Centre, .

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Science School Fellowship I Financial Assistance. .

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~ There is no end to such genuine problems faced by the students but the last JNUSU did nothing to redress these grievances. One long-standing grievance is of water-scarcity in every hostels, particularly during summers. But no step is being taken to ensure the regular supply of water. In fact, even in Mahi-Mandavi which earlier had 24 hrs. water supply, the condition has significantly deteriorated, not to speak about the other hostels. The enlargement of the nos. of borings together with the adoption of new techniques of water-conservation we propose, could be taken up for the regularization of the water supply. Another 'mischievous' problem that is persisting from long and has alarmingly become disturbing and again towards which the JNUSU had no concern, is the increasing incidents of bag-thefts from the library cocentre. We demand, in this regard, the introduction of token-system as widely practised in other university as well as general libraries. The previous JNUSU also failed to pursue the issue of Mahi-Mandavi Mess facility and instead ended up with a dubious suggestion of 'cooperative society' running the Mess. Firstly, the students would like to know the exact nature of such cooperatives and their mode of functioning. Secondly, would it not be a step towards the 'privatisation' of mess, so often but fakely opposed by the SFI-AISF in campus and CPM in general. A mess run by co-operative society doesn't ensure that privatization -commercialization will not take place. It's high time that the 'political culture' of fake agitations and hollow promises practised by the SFI-AISF should be rejected. With your cooperation and valuable mandate, the ABVP remains committed to do so and resolves to continue to struggle for the genuine student issues. .

VANDE MATARAMI .

CENTRALPANELFORJNUSU .

President Vice President Gen. Secy. Jt. Secretary Shiv Shakti Nath Bakshi Rajmani Borah Vivekanand Upadhyay Amit Singh .

COUNCILLORS FOR JNUSU .

SLL&CS Jitendra Singh Manottam Vinit Neeti Dixit Piyush Kumar Yogesh Prakash Singh s~ Amba Shankar Mriganka Pritam Banerjee Sankalp sss Abhlshek Chaurasia Balkrishna. S. Pawan Mathur SES Manish Kumar Pawan Kumar Jha Manoj Kumar Rai .

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Sd/-Manmath Narayan Singh Chief Campaign Coordinator .

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I don't know if other people are the same way, but many of the happiest times in my life have been spent on the way from one place to another. There's something incredibly peaceful to me about being in transit by myself, especially on a train. Maybe it's the anonymity and the lack of a need to "be" anyone in particular. Maybe it's the excuse to be unproductive and let your thoughts drift. Maybe it's the changing scenery outside. Or the passivity of letting someone else take over for a while and take you to your destination. Whatever the case, being on the way is one of my favorite states of being. Today was a good day in all ways. Slow train to Busan, movie with Lee, shopping alone, eating with Peter Starr, and then a KTX on back to Gyeongju. This picture is me specifically reflected in the window of the KTX, waiting for the short ride to Singyeongju. I had a hunch today might be a better day.

In 1973, Yad Vashem decided to create a venue befitting the official Holocaust Martyrs and Heroes Remembrance Day ceremony, which had until then been held in front of the Hall of Remembrance.

At one end of the large plaza stands a copy of Nathan Rapoport's Monument to the Warsaw Ghetto (the original had been erected in Warsaw in 1948). The monument (1975-6) is composed of two bronze reliefs mounted on a red brick wall, symbolizing the ghetto walls. Between the reliefs is the inscription bedamaich chayi (In your blood you shall live, Ezekiel 16:6). The right-hand relief, The Last March, depicts the mass deportation of Jews to the extermination camps - old people, children, women and men - emphasizing the indiscriminate nature of the deportation and extermination of European Jewry.

The left-hand relief portrays the Warsaw Ghetto Uprising. It shows men and women of all ages in dramatic poses, holding a range of weapons - a rifle, a stone, a dagger and a grenade - in their hands.

The two extremes presented in this monument - The Uprising is vertical, expressive and dynamic, while The Last March is horizontal and balanced with a monotonous tempo - clearly expresses the contrast between the force and power of the heroes, and the passivity and weakness of the victims, who "went like sheep to the slaughter."

Idea for the title stolen from Malidinapoli

Dr. Margaret Christian presents the English Department Award for Exceptional Achievement in Expository Writing to Shelby Carr for her essay, "Lacking Passivity and the Problematic Horizon: An Interpretation of Their Eyes Were Watching God."

After Abimeleh issued orders to the citizens that nobody should harm Isaac or his family, Isaac had a very successful year with his crops (despite a famine in the land). Because God had blessed Isaac – he reaped a hundred times what he had sown. Isaac became rich and his fortune continued to grow until he became very wealthy with large flocks, herds, and many servants.

www.bibleblender.com/2015/bible-stories/old-testament/gen...

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Patrick Kelley, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Patrick Kelley, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p

Modern Monoliths migrating investigates the power-laden language dictating public and private space. Here, phone booths, designed for private conversation in a public place, become a repository for speech between unknown parties. Inside each booth, sloganeering voices articulate force, reward, and persuasion, showing how power is historically established and maintained. It is short, repetitive, and persuasive, yet accompanied by a subversive, whispered voice. In juxtaposition to the traditional active participation of phone booths, audience agency is undermined through a forced passivity, mirroring public and private tensions and intersections.

Geographically placed at the convergence of several types of power—river power, the political and cultural power of the city, and the onsite electrical plant—this work renders internal the external play of power.

Presented by Northern Lights.mn

Photograph Nicole Larson, courtesy Northern Lights.mn

northernspark.org/projects/modern-monoliths.html?org=p