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My little sensitive brier, a member of the Mimosa family, named that because if you touched the leaves, they folder up. I hope for larger flowers later since macro photos look like fireworks
Our family had to have some sort of vacation holiday and chose an area of the country that was less densely populated and with lower COVID-19 rates. It also happened to include North Dakota, a state none of us had been to and marks state #49 for Tamara. We had a wonderful trip, got labeled as "Covid-sensitive" at a restaurant (which we now bear as a badge of honor), and got to see and explore a lot of places that in a 'normal' year we probably would have missed out on.
Gender-sensitive budgeting: a strategic instrument for economic transformation and inclusive development in Africa
Conference of African Ministers of Finance, Planning and Economic Development
Saturday, March 23, 2019
Ft. Washington State Park 07/01/06 4:17pm. Konica-Minolta Maxxum 5D & Promaster Tele-Macro 70-300mm AF Lens. Cropped and corrected in Adobe Photoshop CS.
©2006 Todd Hansell
Diaspora Climate
Exhibition: February 12 to March 5, 2026
Reception: Thursday, February 12 from 5-7PM
Curated by Yan Zhou, 2025–26 Curator-in-Residence
artLAB Gallery
Sara Angelucci
Teresa Chan
Ma Yongfeng
Rehab Nazzal
Public Programs and Events:
Ink Marbling Workshop
Led by Teresa Chan
VA 206 / JLVAC, February 12, 12-2PM
Murmuration
Live Sound Performance
Teresa Chan and Jan Lai
February 12, 5:45–6:15 PM
artLAB Gallery
Screening and Discussion: Rehab Nazal's documentary film Vibrations from Gaza
Participants: Rehab Nazal, Kirsty Robertson, Sheri Nault, Ma Yongfeng and Yan Zhou
February 23 from 1:15-3PM
In-person: VAC 249
Online: Zoom
Curatorial Statement
Diaspora Climate brings together diverse climates, cultures, languages, histories, memories, feelings, perspectives, and connections through personal experiences and artistic expressions, linking an affinity with both natural environments and cultural dispositions. Human beings are as sensitive to displacement and transplantation as plants and animals. Diaspora Climate signals the ethical and emotional bonds diasporic people hold with the climatic pressures affecting them both “here” and “there”, including struggles, suffering, and the shared fate of the world and planet Earth.
The exhibition features work by four artists: Sara Angelucci (Toronto), Teresa Chan (Toronto), Ma Yongfeng (Berlin), and Rehab Nazzal (occupied West Bank, Palestine). Their works respond to relationships with particular places, cultures, histories, climates, and environments, while also addressing ongoing afflictions of social and environmental violence, driven by brutal global capitalism, colonialism, and arbitrary state apparatuses. These forces bring wars, relentless exploitation, and the dispossession of living space and life for both nature and people, intensifying the Climate Crisis. The voices and gestures that artists share through their works are ripples of Global Diaspora Solidarity.
The Japanese word fudo (Chinese and Japanese Kanji: ??) is translated as “climate,” yet its meaning extends beyond meteorological conditions. It signifies the inseparable and mutually formative relationship among seasons, climate, nature, and modes of human life and sensibility in a particular place, culture, and its history. A related Chinese saying, ????????, expresses a similar idea: that the soil and waters of a given land nurture the distinctive dispositions of its people. In this sense, fudo (????) is comparable to the ancient Greek concept of chorographia, which refers to the description or mapping of a specific region or country, emphasizing local features, history, natural history, and culture, in contrast to geography, which sought to describe the world as a whole. Chorographia suggests that the topography, natural environment, and social and political structures of a particular area are interconnected.[1] fudo (????) is still embodied in East Asian perceptions of the world and in their aesthetic–climatic sensibilities, whereas in the modern Western world, a scientific divide tends to separate and dominate human relationships with nature.
When the modern Japanese philosopher Tetsuro Watsuji (1889–1960) brought the traditional East Asian concept of fudo (??) into dialogue with Western scientific notions of “climate” and “environment,” he understood climate not merely as a natural phenomenon. Rather, he argued that human existence, history, and climate are inseparable. In a climatic register, humans apprehend themselves and shape both individual and collective sensibilities. Therefore, social, cultural, and political transformation depends upon the transformation of climatic culture; as it changes, the customs and habits of a people change accordingly (????). Furthermore, Watsuji suggests that diaspora, those who have left and become distanced from their homeland, and the “other,” who does not fully belong to a given climatic culture, may grasp a climate and fudo (??) in a uniquely profound and nuanced way, one that is often more reflective and thought-provoking.[2]
Diaspora holds an acute and incisive political position from which to question and reinterpret the relationship between climate and culture. It activates each individual as a micro-center, responsible for addressing issues of climate change and for pursuing climate and social justice.
Diaspora refuses to be fixed to a single position. Carried on in migration and drifting, diaspora lives simultaneously inside and outside of “home” and “homelessness,” being here (displaced and adopted) and there (exiled and distanced). As writer Yoko Tawada, who writes in both Japanese and German, argues, diaspora refuses to be integrated into a dominant language and culture and denied parts of themselves, such as accent and one’s history and cultural memory. Meanwhile, diaspora also flies from the cocoon of the mother tongue and journeys into adventurous encounters with other tongues, creating new communities rather than being bound to predetermined communities or fixed identities (2025).[3]
We cannot talk about climate change or social and environmental justice without confronting the ongoing genocide and ecocide in Palestine, the environmental disaster following the Russian invasion of Ukraine, and the erasure of Indigenous communities and forests in the Amazon and elsewhere—all exemplify the devastating consequences of global environmental and social injustices.[4] In particular, I believe, we cannot talk about anything, any change, and any future, if we avoid looking at and talking about Palestine: what has been happening to its people and land under an increasingly brutal Apartheid system of genocide, ecocide, siege and elimination of eco-human life and culture, imposed by a fully techno-weaponized modern state.
Once a terrible world is born through the deprivation, exploitation, and killing of one group of people by another—as in Nazism, colonialism, Apartheid, or dictatorship—its psyche, ideology, and whole mechanism continue to evolve and contaminate the world. It therefore becomes the obligation of everyone, and particularly of critical and creative minds, to resist it and to fight for justice and the rights of every being, human and non-human, with unwavering attention and sustained effort.
We should rethink our dear and precious life and world from the position of “bare life,” which designates the victims of the violence of sovereign power who are deprived of their rights to live as full human beings in every sense.[5] The deprived, abused, and threatened cherish the precious life more deeply; they preserve and shine the light of dignity of life more radiantly; and they hold tight to the faith in justice more adamantly. They are more human, and more humanly, than the abusers and those who support, tolerate, or comply with them. They fight for life with all their means; they fight for life with life itself. They fight for humanity. The “qualified life,” secured by killing others and by imposing segregation and deprivation, is not true life. Instead, it is soulless slavery that abandons humanity and being human together with other human and nonhuman beings.
Yan Zhou
January 2026
Notes
[1] The ancient Greek term chorographia (or chorography) derives from khoros, meaning place or region, and graphia, meaning writing or drawing. The term appears in the work Geography by the ancient Greek geographer Strabo and later reemerged during the Renaissance, notably in Athanasius Kircher’s Mundus subterraneus. Interest in this form of study continued into the late eighteenth century, before the emergence of modern scientific disciplines. Strabo. Geography. Loeb Classical Library. Accessed via Internet Archive.
archive.org/details/Strabo08Geography17AndIndex Kircher, Athanasius. 1662. Mundus subterraneus. Amstelodami: Apud Joannem Janssonium à Waesberge & filios.
Buonanno, Rossella. 2014. The Stars of Galileo Galilei and the Universal Knowledge of Athanasius Kircher. Cham: Springer International Publishing.
[2] Watsuji, Tetsuro. 1961. A Climate: A Philosophical Study. Translated by Geoffrey Bownas. Tokyo: Printing Bureau, Japanese Government. Accessed via Internet Archive. archive.org/details/climatephilosoph0000wats_g9l6
Watsuji, Tetsuro. 2022. Intro / Climate & Culture. Introduced by Nathan Hohipuha. YouTube video, December 17, 2022. www.youtube.com/watch?v=AIxBjWtu-fU&t=13s
[3] Tawada, Yoko. 2025. Exophony: Voyages Outside the Mother Tongue. Translated by Lisa Hofmann-Kuroda. New York: New Directions Publishing Corporation.
[4] Dinc, Pinar, and Necmettin Türk. 2025. “Roots of Destruction: Exploring the Genocide-Ecocide Nexus through the Destruction of Olive Trees in Occupied Palestine and Rojava.” The International Journal of Human Rights, August, 1–25. doi.org/10.1080/13642987.2025.2541756. IMEU (Institute for Middle East Understanding). 2022. “Fact Sheet: Israel’s Environmental Apartheid in Palestine.” November 3, 2022. imeu.org/resources/resources/fact-sheet-israels-environme....
Joseph, Lesley. 2025. “This Is What Ecocide Looks Like: Reflections on Israel’s War on the Environment in Gaza.” Journal of Palestine Studies 54 (2): 82–87. doi.org/10.1080/0377919X.2025.2520728
Forensic Architecture. n.d. “Environmental Violence.” Accessed January 10, 2026. forensic-architecture.org/category/environmental-violence
[5] Agamben, Giorgio. 1998. Homo Sacer: Sovereign Power and Bare Life. Stanford, Calif: Stanford University Press.
artLAB Gallery Gallery
JL Visual Arts Centre
Western University
London, Ontario, Canada
© 2026; Department of Visual Arts; Western University
Elephants are the largest living land animals. Three living species are currently recognised: the African bush elephant (Loxodonta africana), the African forest elephant (L. cyclotis), and the Asian elephant (Elephas maximus). They are the only surviving members of the family Elephantidae and the order Proboscidea; extinct relatives include mammoths and mastodons. Distinctive features of elephants include a long proboscis called a trunk, tusks, large ear flaps, pillar-like legs, and tough but sensitive grey skin. The trunk is prehensile, bringing food and water to the mouth and grasping objects. Tusks, which are derived from the incisor teeth, serve both as weapons and as tools for moving objects and digging. The large ear flaps assist in maintaining a constant body temperature as well as in communication. African elephants have larger ears and concave backs, whereas Asian elephants have smaller ears and convex or level backs.
Elephants are scattered throughout sub-Saharan Africa, South Asia, and Southeast Asia and are found in different habitats, including savannahs, forests, deserts, and marshes. They are herbivorous, and they stay near water when it is accessible. They are considered to be keystone species, due to their impact on their environments. Elephants have a fission–fusion society, in which multiple family groups come together to socialise. Females (cows) tend to live in family groups, which can consist of one female with her calves or several related females with offspring. The leader of a female group, usually the oldest cow, is known as the matriarch.
Males (bulls) leave their family groups when they reach puberty and may live alone or with other males. Adult bulls mostly interact with family groups when looking for a mate. They enter a state of increased testosterone and aggression known as musth, which helps them gain dominance over other males as well as reproductive success. Calves are the centre of attention in their family groups and rely on their mothers for as long as three years. Elephants can live up to 70 years in the wild. They communicate by touch, sight, smell, and sound; elephants use infrasound and seismic communication over long distances. Elephant intelligence has been compared with that of primates and cetaceans. They appear to have self-awareness, and possibly show concern for dying and dead individuals of their kind.
African bush elephants and Asian elephants are listed as endangered and African forest elephants as critically endangered by the International Union for Conservation of Nature (IUCN). One of the biggest threats to elephant populations is the ivory trade, as the animals are poached for their ivory tusks. Other threats to wild elephants include habitat destruction and conflicts with local people. Elephants are used as working animals in Asia. In the past, they were used in war; today, they are often controversially put on display in zoos, or employed for entertainment in circuses. Elephants have an iconic status in human culture and have been widely featured in art, folklore, religion, literature, and popular culture.
Etosha National Park is a national park in northwestern Namibia and one of the largest national parks in Africa. It was proclaimed a game reserve in March 1907 in Ordinance 88 by the Governor of German South West Africa, Friedrich von Lindequist. It was designated as Wildschutzgebiet in 1958, and was awarded the status of national park in 1967, by an act of parliament of the Republic of South Africa. It spans an area of 22,270 km2 (8,600 sq mi) and was named after the large Etosha pan which is almost entirely within the park. With an area of 4,760 km2 (1,840 sq mi), the Etosha pan covers 23% of the total area of the national park. The area is home to hundreds of species of mammals, birds and reptiles, including several threatened and endangered species such as the black rhinoceros. Sixty-one black rhinoceros were killed during poaching in Namibia during 2022, 46 of which were killed in Etosha.
The park is located in the Kunene region[citation needed] and shares boundaries with the regions of Oshana, Oshikoto and Otjozondjupa.
Areas north of the Etosha pan were inhabited by Ovambo people, while various Otjiherero-speaking groups lived immediately outside the current park boundaries. The areas inside the park close to the Etosha pan were inhabited by Khoisan-speaking Hai//om people.
Explorers Charles John Andersson and Francis Galton are the first Europeans to record the existence of the Etosha pan on 29 May 1851, although it was already widely known by locals. These European explorers were traveling with Ovambo copper ore traders when they arrived at Omutjamatunda (now known as Namutoni). They passed through, and discovered the Etosha pan when they traveled north upon leaving Namutoni. The name Etosha comes from the Oshindonga word meaning "Great White Place" referring to the Etosha pan. The Hai//om called the pan Khubus which means "totally bare, white place with lots of dust". The pan is also known as Chums, which refers to the noise made by a person's feet when walking on the clay of the pan.
At this time the Hai//om people recognized the authority of the Ovambo chief at Ondonga but the Hereros did not. The Hai||om were forcibly removed from the park in 1954, ending their hunter-gatherer lifestyle to become landless farm laborers. The Hai||om have had a recognized Traditional Authority since 2004 which helps facilitate communications between the community and the government. The government of Namibia acknowledges the park to be the home of Hai||om people and started to carry out plans to resettle displaced families on farms adjacent to the national park.
RC Sensitive Sunglasses, proscribed by the Australian Government so you can keep your cool on the Internet.
Gender-sensitive budgeting: a strategic instrument for economic transformation and inclusive development in Africa
Conference of African Ministers of Finance, Planning and Economic Development
Saturday, March 23, 2019
If you are looking for information about great pressure sensitive labelers use this link to find the Nita Labeling Equipment Online Catalog www.packaging-equipment-sales.com/Nita-Labeling-Online-Ca...
A flower of Smithia sensitiva from Papilionaceae. It is a common grow in slopes as the monsoon fades.
Inspired by her childhood memories of day-long hammam cleansing rituals, BOA Founder, Masoomeh, a biochemistry expert, wanted to recreate the sensation of freshly cleaned skin after a day at the hammam – a sensation that has stayed with her all her life.
For more info, please visit at www.boaskincare.com/pages/our-story-2