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The inaugural Adnams Supplier Conference. Thursday 23rd June 2016 at The Enterprise Center at the UEA, Norwich.
Understanding the impacts of vegetation on soil loss is important to helping land managers take care of the land. Through the use of large-scale rainfall simulation, we studied the impacts of brush removal on military training lands and how much soil is saved/lost before and after the land treatment.
Romulo Howard was recepient of the Award for the Enhancement of Multicultural Understanding, sponsored by Student Affairs Staff during the 2023 Student Leadership Awards on Friday, May 12, 2023 in Chico, Calif.
(Jason Halley/University Photographer/Chico State)
Icy worlds are the target for future European missions, such as the JUpiter ICy moons Explorerer (JUICE). Europlanet 2020 RI will provide access to glacial and sub-glacial sites in Iceland, where researchers can study the geology and the ecosystems that have evolved on Earth, as well as test technology for future missions. Credit: Europlanet 2020 RI
The model placed outside the Jane Austen Centre at 40 Gay Street in Bath. It had been raining quite heavily when I took this.
TEDxStuttgart 2017 "New Understanding" am 23. September 2017 in der Phoenixhalle im Römerkastell.
Foto: Martin Naujocks
Shama Bhate (Pune) - Kathak - 23 October 2010 (Saturday)
Shama Bhate brings to her dance a holistic understanding of the Kathak tradition. A disciple of Guru Smt Rohini Bhate, she was blessed with special insight from her close association with Pt Mohanrao Kallianpurkar and, later, with Kathak maestro Pt Birju Maharaj. She has created her own idiom of Kathak, blending it with special inputs from Pt Suresh Talwalkar in tala and laya. This idiom has evolved over the years and is a remarkable blend of virtuosity and abhinaya, revealing the high degree of classicism Shama has imbibed from her gurus. Her perspective on the dance form allows her to choreograph abstract subjects and contemporary themes with equal ease. As performer, teacher, choreographer, artistic director, thinker and administrator, Shama’s work spans over more than 30 years. Working with several young enthusiasts of classical music, Shama has galvanised the artistic scene with her unique institution, Nad-Roop. The troupe has presented choreographies on both traditional and contemporary themes in both India and abroad. It has performed and been appreciated at many prestigious dance and music festivals all over India.
Presentation
Conceived by Shama Bhate, PARINATI is something of a culmination of her understanding and insight into her chosen dance form. The world of Kathak, as she has experienced over the years, comprises not just technique and content, but also the aesthetics and philosophy of Kathak, the art form. Parinati is an attempt to present the heritage, handed down to us by our ancestors and maestros, and its transformation down the ages. The choreographer endeavours yet again to strike a balance between re-forming with the newer sensibilities and still retaining the classicism lying at the core of the ever changing performing arts. Music is one of the core concerns of Shama’s choreography, the other being theme. That makes Parinati a spectrum of bandishes from classical composers – with different musical sensitivity and design, various ragas and talas, and a range of emotions and colours.
From left to right: Congressman John Lewis, Israeli Ambassador to the United States Michael Oren and Operation Understanding DC Student Leader Chinyere Ukaegbu, Congressman Alcee L. Hastings and Operation Understanding DC Student Leader Sam Edelman at the Black and Jewish Members of Congress Breakfast in Washington, DC on March 9, 2011
Understanding civil law is not an easy task especially when one happens to be a sudden victim of a personal injury case scenario and nothing seems to come to mind, to come out of the situation and seek for the right assistance. www.webreleases.org/personal-injury-lawyer-to-retrieve-yo...
★WHO IS THE INTERNATIONAL FIBER COLLABORATIVE?
As the leading voice for collaborative public art projects around the world, the International Fiber Collaborative is dedicated to promoting understanding and appreciation of contemporary art & craft through educational experiences. We are committed to developing vital education programs that elevate, expand, modernize and enhance the image of collaboration and education today.
INTERDEPENDENCE TREE PROJECT / HUNTSVILLE, ALABAMA.
*Participants represented 39 states and 23 countries
*Estimated 431 submitting entities
*62 Schools
*Estimated 14,000 leaves were submitted
* 25 Feet wide x 35 Feet Tall
THE GAS STATION WRAP / SYRACUSE, NEW YORK
*Participants represented 17 countries and 29 states
*6,000 square foot wrap
*Approx. 6,000 artworks included
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★WHAT IS THE DREAM ROCKET PROJECT?
The Dream Rocket Team is collecting nearly 8,000 artworks from participants around the globe. The artwork will be assembled together to create a massive cover in which will wrap a 37 story Saturn V Moon Rocket at the U.S. Space & Rocket Center in Huntsville, Alabama. We will also be displaying submitted artwork in dozens of national venues prior to the wrapping of the Saturn V. Additionally, we are posting images of submitted artwork & their stories on our Website, Flickr, and Facebook.The Dream Rocket project uses the Saturn V Moon Rocket as a symbolism of universal values of the human spirit. Optimism, hope,
caring for our natural resources, scientific exploration, and harnessing technological advancements for a better quality of life while safeguarding our communities, are all common desires across national and international boundaries. Participants are able to express and learn about these values through this creative collaboration. With the completion of each artwork, participants are asked to write an essay explaining their artwork, and the dream theme in which they chose.
★How can I Participate & Have my Artwork Displayed?
The Dream Rocket project would like to challenge you to ‘Dare to Dream’. To dream about your future and the future of our world through dream themes such as health, community, conservation, science, technology, space, peace, and so on. We would like you to use your selected Dream Theme to express, explore, and create your vision on your section of the wrap. We hope that you are able to express and learn through this creative collaboration. With the completion of each artwork, you are asked to write a brief essay explaining your artwork, and the dream theme in which you chose.
“The Saturn V is the ideal icon to represent a big dream. This rocket was designed and built as a collaboration of nearly half-a-million people and allowed our human species to venture beyond our world and stand on ANOTHER - SURELY one of the biggest dreams of all time. ENABLING THE DREAMS of young people to touch this mighty rocket sends a powerful message in conjunction with creating an educational curriculum to engage students to embrace the power of learning through many important subjects”
-Neil deGrasse Tyson, Director of the Hayden Planetarium, New York
★I VALUE THE ARTS!!!!
The International Fiber Collaborative is able to share the power of a collaboration and art, thanks to the support of generous individual donors. We welcome any amount of donations and remember the International Fiber Collaborative is exempt under Section 501(c)(3) of the Internal Revenue Code, making this gift tax deductible.
Donate Today at: www.thedreamrocket.com/support-the-dream-rocket
See our Online Flickr Photo Album at: www.flickr.com/photos/thedreamrocket/
★★★SIGN UP AT WWW.THEDREAMROCKET.COM
"Shush my friend, we must not be seen together!"
A series of AI-generated pictures of a ten-years-old girl with her pet, a dragon.
Pictures made with Midjourney.
I'm always happy to accept invites to groups as long as I can see their content. Should I see "this group is not available to you", my pictures won't be made available to that group. Thanks for your understanding.
LBJ Foundation chairman Larry Temple presents the 26th D.B Hardeman Prize to Bruce Larson and Eric Heberlig at the LBJ Presidential Library on October 20, 2014. The prize is awarded for the best book on the U.S. Congress, from the fields of biography, history, journalism and political science. Mr. Hardeman, a dedicated student of and avid collector of books about the Congress, was a long-time assistant to legendary Speaker of the House Sam Rayburn of Texas. Submissions are judged on the basis of five criteria: (1) contribution to scholarship, (2) contribution to the public's understanding of Congress, (3) literary craftsmanship, (4) originality, and (5) depth of research. Photo by Lauren Gerson.
Your knowledge of me is too deep,
it is beyond my understanding.
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While I am developing my skills using my D40, I am going to post some older photos I took with my Olympus Stylus 710 over the past couple years.
I'd love any and all feedback!
Professor of Geography Matthew Turner affixed a number of large-scale maps around the room to aid discussion at the Urgent Understanding: Crisis in Mali program on February 19, 2013. (Photo by Catherine A. Reiland/UW-Madison)
Washington- USCG Commandant Adm. Thad W. Allen and Director General of the Swedish Coast Guard Judith Melin both sign Memorandum of Understanding (MOU) documents Sept.8, 2009 to promote cooperation and explore areas of mutual interest and concern in establishing strong relationships. (Coast Guard photo/Chief Petty Officer Donald R. Wagner)
Signing Ceremony of the Memorandum of Understanding (MOU) between the Asian Institute of Technology and FAO
Usually when we talk about energy, we are refering to an ongoing source of power, something that is able to generate power, such as an electric generator. In a similar manner, when we speak of an energetic person, we usually mean a vigorous person, someone who possesses enormous energy. When we are around such a person, we feel there is a bank of energy happening. That person works so hard that we feel guilty being idle around him or her. We feel that we should do something too, and we begin to work very hard. Then no one can say that we have been bad boys and girls, that we haven't done our chores, washed the dishes or ironed the sheets. Because we feel that person's enormous energy, we begin to perk up, and we stop being idle. We begin to take part in the energy.
Then there is another kind of energy, which is self-existing. Self-existing energy is not dependant on something or somebody else; it simply takes place continuously. Although the source of such energy is difficult to track down, it is universal and all-pervasive. It happens by itself, naturally. It is based on enthusiasm in the sense that we trust what we are doing, and freedom in the sense that we are completely certain that we are not going to be imprisoned by our own energy, but instead, freed constantly. In other words, we realise that such energy does come up by itself, and that we can work with it. This self-existing energy is the potentiality of siddhi, a Sanskrit word that refers to the ability to use the existing energies of the universe in a very special and appropriate way.
Self-existing energy is difficult to describe in words or concepts. When we try to describe this pattern of energy, we are only fingerpainting. Basically, it is the energy of the psychological realm. No matter what state of mind we are in, we experience a particular quality of life, that is, we experience an emotion. We begin to feel an electric spark taking place. That energy can come out of having a quarrel with our wife or out of having a severe accident or a love affair. It comes out of being either rejected or accepted.
This energy is created both when we fail to do something and when we accomplish something. Rejection or acceptance by the world does not mean that the energy is either invalid or valid. Rather, there is transparent energy happening all the time. Whether we are in a appropriate situation, in accordance with the laws of the universe, or we are in a inappropriate situation, not in accordance with the laws of the universe, energy is constantly taking place. This energy, from the vajrayana or tantric point of view, is simply the energy that exists. It does not mean being hard-working or extremely industrious, always doing things, being a busybody, or anything like that. This energy can come from all kinds of challenges, in the positive or negative sense. Such energy takes place constantly.
Self-existing energy permeats all of our emotional relationships: our emotions towards our relatives, our lovers, our friends, and our enemies. It also permeats our philosophical beliefs: either something is happening "right" according to our beliefs, or something has gone "wrong" according to our beliefs. Some situations try to dislodge us from our philosophical or religious commitments, and some situations try to draw us into certain commitments. All kinds of energies take place. So when we talk about energy, we are not talikng about vigor alone but about that which exists in our lives. It is as though flint and steel were rubbing against each other and sparking constantly, again and again. That is, the phenomenal world exists, and we either rub against it or with it, and that rubbing is constantly creating a spark.
According to the tantric understanding of reality, energy is related to the experience of duality, the experience that you exist and others exist. Of course, both those concepts are false, but who cares about that? -- at the time, anyway.The deceptive existence of you and other rubs together, nevertheless. Sometimes you are conquering the world and sometimes the world is conquering you. It is like riding on a balloon in the ocean: sometimes the balloon rides on you and you are underneath the ocean; sometimes you ride on the balloon and the balloon is underneath the ocean. That play of duality takes play constantly; that kind of electricity takes place all the time.
So the basic notion of energy is nothing particularly magical or miraculous. It is simply rubbing together of the duality of you and the phenomenal world, you and other. We are talking about that spark, that fire. It is real fire, real water, real earth, and real air: the real elements are working with you. Still, at this point we have no idea who you are, actually. Let's just say we are talking about the basic you. Let's leave it vague at this point; otherwise it is going to get too complicated. Just leave it at you, this vague stuff that exists somewhere or other in the middle of the cosmos.
At this point the question arises of how we can handle, or utilize, such energy. In fact, that has been a question for a long, long time. For 2,500 years the same question has been asked: how can we handle self-existing energy; how can we work with it? Fundamentally, that question is the question of how to handle duality, or the basic split.
The split between self and other is taking place constantly, constantly creating energy, and we are always trying to work with it. Our approach is usually to try to unify the split in order to avoid the energy. We may say, "I am a good man; I am a bad man; I am Joe; I am Mary". In doing so, we are trying to bring self and other together in a superficial sense, as if no energy existed at all, as though everything were going smoothly: "There is nothing to worry about; everything's going to be okay. I am Mary, and that's smooth. There is no gap between I and am and Mary at all". Or we try to avoid the split by refusing to say "I am". Instead we might say, "My name is Mary." Still we have a problem. That approach of smoothing things out and trying to make everything presentable and respectable brings enormous problems, enormous questions. In fact, instead of getting rid of the energy, it raises further energy.
The attempt to define who we are and who we are not is basically split into two approaches: the theistic approach and the nontheistic approach. In the nontheistic approach we simply acknowledge the dualistic gap rather than trying to unify it or conceal it. In the theistic approach, there is an ongoing attempt to conceal that gap completely. There is a notion of spiritual democracy. In fact, that approach is often used in dealing with political and social problems: "Blacks are not against whites -- we are all the same species. Since we all live on the same earth, we should regard ourselves as a brotherhood".
That approach of covering up of separateness, pretending that the black man is a white man, is the cause of all kinds of problems; but the theistic approach can go much further than that, to the point of covering up any differences: "Let us have real unity. We can conceal this problem. We can iron it out completely, like a cloth. Let us work in such a way that when we have ironed our sheet we can even conceal seams. In fact, we can make the whole sheet seem to be made out of one big cloth. God is in us and we are God. It's all one, so don't worry".
Another way to cover the gap is to try to eliminate discomfort. The modern world has provided us with all sorts of conviniences: television, beautiful parents, lots of toys to play with, automobiles, and so on. There are notices everywhere offering entertainment and telling us how to handle ourselves. Even while we are flyingin an airplane, we have food to entertain us. The world has provided all kinds of entertainment to make us feel better, to make sure that we do not feel bad or lonely. When we board an airplane, the stewardess says, "Welcome, ladies and gentlemen. I hope you have a comfortable flight. Call us if you need any help". That is a theistic remark, and such remarks occur all the time.
On the other hand, we could act without guidelines. This possibility may be completely unappealing to people who are used to their luxury. Nevertheless, it is a very thruthful way to relate with things, and there is no room for deception. In this approach there is no hospitality; we have to provide our own hospitality. We have to work on ourselves. We are provided with kits, K-rations, booklets, and our own parachutes, and off we go.If we land on the top of a tree, we try to make the best of it; if we land in a gorge, we try to make the best of it. That is the nontheistic lifestyle: we can't do everything for one another. We have to make do for ourselves. We have to learn how to live with nature. So the nontheistic tradition is much harsher than the theistic tradition. It is very skeptical, unyielding, and somewhat outrageous.
We are not comparing Eastern and Western philosophies here, but theistic and nontheistic traditions, wherever they occur. We might hypothesize that Easterners think in a different way than Westerners, and that Eastern philosophy expresses this different style of thought. But philosophy is not that neatly divided into East and West. The basic thinking processes of the East and the West are the same. The only difference that exists is between the thinking style of ego and nonego. Failing to acknowledge that difference in style becomes a tremendous problem.
The standard approach to ecumenicism is to try to pretend that theism and nontheism are not different. But this is another theistic attempt to conceal the discomfort or the energy that comes from experiencing duality. We should be aware that differences exist. Then true ecumenicism, or continuity, can come about Because of the differences.
In comparing theism and nontheism, we are discussing different approaches to separateness. In the theistic approach, we know that things are separate, but since we don't like it, we feel we should Do something about it. We don't like the separateness; so we try to overcome it to the best of our ability, and that becomes an enormous problem. In the nontheistic approach, we also know that things are separate; therefore things are unified. Things are different, but that is not regarded as a problem. Fire is hot and water is cold, but still they can co-exist. Fire can boil water, changing it into steam, and water can kill fire. We should not be embarrassed about the functions of the universe.
We are still talking about energy -- energy and reality. And we are concerned with what actual reality is. Is reality a gap, a crack, or is reality a big sheet of cloth, all-pervasive. In the nontheistic tradition of Buddhist tantra, when we begin to have a relationship with the world, we do not try to make sure that the world is part of us. In fact, the question of separation does not come up at all. According to the nontheistic tradition, we do not believe ourselves to be creatures. We are some kind of being -- or nonbeing, for that matter -- but we were never created, and therefore we are not particularly creatures. Nevertheless, there is a sense of continuity, without hysteria, without panic, without any congratulatory remarks or attempts to smooth things out. The world exists and we exist. We and the world are separate from that point of view -- but so what? We could regard the separateness as part of the continuity rather than trying to deny it.
In the nontheistic approach, there is continuity, openness, and oneness -- but in the sense of zeroness rather than even oneness. The nonexistence of a dualistic barrier does not quite mean that we are one, but that we are zero. Nontheism is the basis for understanding that. Tantra is continuity, so the thread of tantra runs through our life from beginning to end. In a sense, the beginning is part of the end, so a complete circle, or mandala, is formed. The beginning is the beginning of the end, and the end is the beginning of the beginning. That continuity is tantra. It is the continuous thread of openness that we could experience throughout our lives. Because of that, whatever sense perceptions or realms of experience come up, we can work through them.
From this point of view energy is very simple, extremely simple: energy is separate from you; therefore, energy is part of you. Without You separateness cannot exist. That is the dichotomy in Buddhist logic: you have form; therefore you do not have form. You cannot have form if you do not have formlessness, if you do not acknowledge or perceive formlessness. In the same way, you exist Because you do not exist. Such riddles are regarded by Buddhists as the truth.
According to the tantric tradition of nontheism, energy is vital and important. Of course, in this approach we are viewing the world purely as a psychological process: if we do not have mind, we do not exist. The world comes out of our mind; it is created by our mind. From that point of view, working with energy, or developing siddhi, means that we do not have to depend on feedback but that we relate with life as straightforwardly and directly as possible. We relate directly to our domestic world, our enemies, our friends, our relatives, business partners, policemen, the government, or whatever happens in our life. We relate directly with energy as much as possible.
We are not talking about centralizing energy within ourselves, making ourselves into little atom bombs and then exploding. Working with energy in a tantric sense is a decentralized process. That is very important point. We are talking about energy as something spreading, opening. Energy becomes all-pervasive. It is all and everywhere. If we centralize energy in ourselves, we are asking for trouble. We will find that we become like baby snakes who are vicious and angry but still very small. Or we may find that we are like extremely passionate, horny little baby peacocks. So it is important to remember that, in Buddhist tantra, energy is openness and all-pervasiveness. It is constantly expanding. It is decentralized energy, a sense of flood, ocean, outer space, the light of the sun and moon.
CHOGYAM TRUNGPA / Journey without Goal / Shambhala Publications
Understanding the Essence of Flowers - Exploring Pollen 12-14th
June, 2013, Helsinki
Photo: Tommi Taipale
Understanding Obsessive Compulsive Disorder || Image Source: 4.bp.blogspot.com/-TgUp7O09nyM/WOylvJB504I/AAAAAAAACI8/Q_...
A visit to our Underground station in this gallery allows the visitor to sit at the controls of one of three train simulators, provide help and information to friends through a working Help Point as well as practice safe use of the Underground in a friendly environment.
Understanding the Essence of Flowers - Exploring Pollen 12-14th
June, 2013, Helsinki
Photo: Tommi Taipale
The Memorandum of Understanding (MoU) was signed on 18 Spetember 2018, to continue support of the 'Edified Generation' scholarships' programme.
The Chinese Embassy greatly supports the development of education in Rwanda and strives to do this through helping disadvantaged students under Imbuto Foundation’s scholarship programme – Edified Generation.
Imbuto Foundation and the Chinese Embassy have signed MoUs in support of the scholarship programme since 2013.
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.
A better understanding of Chakras, Crystals, Aromatherapy, Color, and how to use them together was the focus of Margaret Ann Lembo's class at the Shining Lotus. She also gave everyone an individual reading using her new Angel Gemstone Oracle cards.
The ACU Respect residential school took place from 18-21 December 2017 at Heriot-Watt University
Malaysia.
Building on the ACU's Respect campaign, the residential school brought together 30 student leaders
from over 20 Commonwealth countries, to help them develop tools to promote and support respect and
understanding in their institutions and beyond.
Read more here: www.acu.ac.uk/events/residential-school-2017/