constraining photos on Flickr

River Calder Lomeshaye near Nelson in Lancashire by Robert Wade (Wadey)

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The River Calder, crossing East Lancashire, contrasts to the Hodder in that it is a post-industrialised river, exhibiting pollution from relics of mining, contaminated land run-off and sewage discharges. Retaining walls, weirs and culverts constrain parts of the river as it flows through the industrial towns of Burnley, Nelson and Colne where the river was used to power the regions cotton mills and their accompanying bleaching and dyeing works.

data.gov.uk/dataset/ceh-research-priority-catchments-the-...

Canyon de Chelly by Mark Willocks

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This scene helps to illustrate the folly of man, thinking he can engineer nature. In the 1950's authorities decided that it was time to constrain the flow of the streams that meandered across the canyon floor to make it more productive for agriculture. They planted Russian Olive and Tamarisk Tree to stabilize the banks hoping to supplement the native cottonwoods.

Of course, things got out of hand and the 2 non-native trees went wild and almost completely took over the floor, crowding out any other plants. They did the job of stabilizing the creek but at the cost of causing it to dig the channel deeper and deeper and preventing the enrichment of soils that no longer flood. The foliage colors have a certain beauty (like the waters of Lake Powell) but they just don't belong here. Now, there are attempts to remove these weeds. It's a huge job but as the sandy area above indicates, progress is being made.

Truth Awards by Louis Carr Photography

Better Brothers Los Angeles teamed up with the Diva Foundation at the historic Wilshire Ebel Theater in Los Angeles.

The event is sponsored by Gilead, AIDS Healthcare Foundation, and the generous support of businessman and activist Gerard McCallum.

The Truth Awards will benefit the DIVA Foundation and its partnership with Better Brothers LA with several initiatives aimed at affirming and strengthening the African American LGBTQ community educationally, financially, physically and socially. Proceeds will also benefit the Better Brothers LA Book Scholarship and other programming needs of the organization. For more information about the organization and its scholarship program

ABOUT BETTER BROTHERS LOS ANGELES

Better Brothers Los Angeles was created to provide spaces for Black gay men to network, socialize and be BETTER – at life, love and community. Developing a sense of community has been a challenge for some Black gay men, given the cultural and religious opposition to their sexual orientation. As those challenges have receded in mainstream society, they still present significant difficulties and constrain a sense of well-being for Black gay men within the Black community. Better Brothers Los Angeles has sponsored cultural, recreational, and social/networking events, and continues to create a community where Black gay men and women can walk with a greater sense of confidence and pride. Visit www.BetterBrothersLA.com

ABOUT THE DIVA FOUNDATION

The DIVA Foundation -- founded in 1990 by Tony-nominated actress and HIV/AIDS advocate Sheryl Lee Ralph -- is a 501(c)3 non-profit organization, created as a living memorial to the many friends she lost to HIV/AIDS as an original cast member of the Broadway musical “Dreamgirls,” and because of her concern for the threat HIV/AIDS posed to women and children. Over the years, the DIVA Foundation has worked to break the silence and erase the stigma still connected to HIV/AIDS and encourage people to get tested in order to know their HIV status.

PaRCha - JNU - All Organisations - 2012 ID-52578 by PaRChA project — the Pamphlet Repository for Changing Activism

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or 'she was coming home fro m a BPO job-or a media job? If she simply wants to go out at night, ifshe wants to go out and buy a cigarette or go for a walk on the road-is this a crime for women?...Freedom without fear is what we need to protect, to guard and respect." .

Shuddhabrata Sengupta, writing about the movement and about 'Confronting the rules of rape,' (caravanmagazine.in/ perspectives/confronting-rules-rape) talked about the protestors and the woman assaulted on December 16th together .

occupying the subversive position of the Jugni or Abhisarika: "A woman who goes out into the night-to claim the night, to revel in its promise, thrill and comfort." .

And as the movement progressed, the slogan of 'freedom without fear' was embraced by others beyond wom en. The right of the protestor at the barricades, the Muslim, the Kashmiri, the woman or man from the North East, the working class slum-dwelling man or woman, the sex-worker, came to be asserted with the right of every woman, to access the streets and public spaces freely without fearing violence, without being seen as 'suspicious.' It was a revelation to see college-going women respond to the slogan of 'naari mukti' (emancipation of women) with an emphatic 'sabki mukti' (emancipation of all). In the course of the movement, women students of Delhi University colleges demanded to know (in the face of angry reprimand from their Principals) why curfews and restrictive hostel timings were imposed on them in the name of safety; and why Delhi Police could put up posters outside their college advising them to head home straight after college instead of loitering. .

In 2011, a book titled Why Loiter?: Women And Risk On Mumbai Streets (Penguin Books India) was published. Its authors, .

Shilpa Phadke, Sameera Khan, and Shilpa Ranade, wrote about how women in public space had to conduct themselves with a concern for proving the respectability of their purpose, rather than actual 'safety'. They sought to articulate a political agenda against violence in terms of the right to enjoy 'loitering' aimlessly and even take 'risks', for the sheer pleasure of it, in the city. They wrote, "The quest for pleasure actually strengthens our struggle against violence, fram ing it in the language of rights rather than protection." They asked us to imagine what public policies (such as, for example, 24/7 public toilets) we should expect from the State, that would make women welcome in public spaces instead of seeing them as a source of anxiety. Instead of framing the agenda against gendered violence as one in which women need 'protection' from potential aggressors (profiled as working class, jobless youth, Muslim, migrant, etc), Why Loiter asserted the right of women as well those profiled sections of people to access public space freely: .

"It is only when the city belongs to everyone that it can ever belong to all women. The unconditional claim to public space will only be possible when all women and all men can walk the streets without being compelled to demonstrate purpose or respectability, for women's access ta public space is f undamentally linked to the access of all citizens. Equally crucially, we feel the litmus test of this right to public space is the right to loiter, especially for women across classes. Loiter without purpose or meaning. Loiter without being asked what time of the day it was, why we were there, wh ot we were wearing and whom we were with." Indeed, Why Loiter could have been a manifesto for those in the December 16th movement, who had asserted the right of .

women to be risky and adventurous instead of a constraining 'protection', and who had called for 'naari mukti/sabki mukti.' Yet, most of us who raised those slogans or gave those speeches hadn't actually read the book (in my case, I only read the book .

months later). The movement did reveal the fact that those ideas don't inhabit academic books alone, they do have a social, material life, and they can be the stuff of people's political im agination. .

And the anger against victim-blaming and 'dress codes' to keep women 'safe' weren't confined to women in Delhi saying 'meri skirt se oonchi meri awaaz' (my voice is higher than my skirt). In rural Siwan, Bihar, 500 women gathered in February 2013 to .

protest Asaram's visit there, incensed by his suggestion that the December 161h rape could have been avoided if only the woman had called the rapists 'brother.' Fuelling their rage were some other factors too. RSS chief Mohan Bhagwat had said rapes happened only in India, not Bharat (implying that women who embraced 'westernised' clothes/culture got raped). Closer home in Siwan, both Hindu and Muslim panchayat leaders had competed to issue 'bans' on women's using mobile phones or wearing jeans or skirts. The women protestors not only came armed with eggs and tomatoes for Asaram; they gave speeches there declaring that if anyone tried to impose a ban on women wearing jeans, they would beat up men who wore shorts (a reference to the RSS uniform), pants, shirts, or anything but 'dhoti and khadaun' (loindoth and wooden clogs). .

Subsequently, Asaram himself has been arrested for raping a 16-year-old girl in his ashram. A comrade told me recently that in his village in Begusarai, Bihar, the Laxmi Puja pandals included figures of Asaram with women beating him up with footwear. Asaram's fall from godman to folk-devil started long before the rape charge, with the widespread disgust for his attempts to blame a young woman for her own rape. .

So, there was a very significant part of the movement that challenged the discourse of patriarchal protection and vengeance, .

and the class, caste, and communal pathologies that accompany it. But that is not to undermine the fact that the discourse of .

patriarchal protection and vengeance was also a very strong current in the movement, shaped and harnessed by well-.

calculated political signals from the ruling class. .

(to be continued .. ) .

Ashutosh Kumar, Vice-President, AISA, JNU Shweta Raj, Vice-President, AISA, JNU .

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Erin Saltman, Counter Terrorism and Dangerous Organizations Policy Lead for Facebook, takes part in the conversation. by Brookings Institution

On May 15, Brookings hosted the inaugural conference of the Global Research Network on Terrorism and Technology, a new independent consortium that aims to better understand the linkages between terrorism and technology. Led by the Royal United Services Institute (RUSI) in the United Kingdom, the Global Research Network seeks to explore how new technologies enable and constrain terrorist activity. How do terrorist networks operate online? What are the ethics of content moderation for technology companies? What is the interplay between online content and offline actions?

The inaugural symposium of the Global Research Network showcased original research on these and related issues. Drawing on independent research from think tanks and universities across the world, the full-day conference featured panels and policy debates from leading experts and analysts on terrorism and technology, and brought together officials and leaders from academia, civil society, government, and the technology sector. By presenting the latest research on terrorism and technology to a wide array of stakeholders, the event aimed to inform policy and technology audiences not just about how terrorist groups exploit technology, but what can be done about it.

Photo Credit: Paul Morigi

landscape_2x3_04 by Simon Geilfus

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Built with Processing

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Vector3D pos = new Vector3D(random(-500,500),random(-1000,300),-1000);

Vector3D rot = new Vector3D(0,0,0);

for(int i=0; i<3000; i++) {

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add.mult(scl);

pos.add(add);

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add = new Vector3D(random(-1,1),random(-1,1),random(-1,1));

add.mult(.05);

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P5Sunflow sunflow = (P5Sunflow) g;

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sunflow.camera.setType(SunflowCamera.THINLENS);

sunflow.camera.setFocalDistance(450);

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sunflow.scene.setAaSamples(12);

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CAIRNRYAN LIGHTHOUSE, LOCH RYAN, CAIRN POINT, CAIRNRYAN, WIGTOWNSHIRE, SCOTLAND. by CHRIS NEWMAN

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THIS SHORE LIGHTHOUSE GUARDS THE EAST SIDE OF THE ENTRANCE TO LOCH RYAN FROM A POINT JUST SOUTH EAST OF IT. IT STANDS ON CAIRN POINT WHICH PROJECTS INTO LOCH RYAN FROM A NARROW SHELF IN FRONT OF THE MAIN (A77) ROAD; A SOLID PORTION ON THE EAST SIDE OF THE LANTERN CONSTRAINS THE LIGHT TO SEAWARD. THE LIGHTHOUSE WAS BUILT BY ALAN STEVENSON AND FIRST LIT IN 1847. IT WAS CONVERTED TO OIL BURNING IN 1847, AND AUTOMATED (ELECTRIFIED AND MADE 'UNATTENDED') IN 1964.

Cristina_2017 12 28_6345 by Harvey Barrison

The day starts at 7:30 am with a 40-minute drive to the Punta Bandera dock to take a boat on Lago Argentino to Upsala Glacier, a large valley glacier on the eastern side of the Southern Patagonian Ice Field. Its higher portion lies in a disputed territory between Chile and Argentina. The glacier terminus is at Upsala channel of Lago Argentino. The Upsala Glacier is well known for its rapid retreat that has been ongoing since the glacier was first documented in 1810. The glacier showed almost continual recession up until 1999. The acceleration in ice motion during the two decades preceding 1999 may have been augmented by the release of backstress when the glacier retreated beyond the islands in Brazo Upsala. Another period of even faster retreat started in 2008. As of 2018 Upsala Glacier has retreated to such degree that it no longer constrains its tributary Bertacchi Glacier. The boat then drops us off at the Estancia Cristina, an Argentine cattle and sheep ranch located inside Los Glaciares National Park in Santa Cruz Province. It is here that we take a 4x4 for 45 minutes up a mountain, stop and continue up for another 20 minutes, reaching the summit around 12:30 pm. The ranch was founded in 1914 by Joseph Percival Masters, an Englishman who came to Patagonia with his wife in 1900; Estancia Cristina is named for Masters' daughter Cristina. Located on the coast of Brazo Cristina, a northern channel of Lago Argentino, Estancia Cristina still keeps the history of the Masters family alive. Its lodge has 20 rooms distributed over 5 buildings and it his here that we had lunch followed by a presentation of the traditional Mate, an Argentinean tea and a tour of the ranch. We then take the boat back to Punta Bandera and arrive back at the hotel at 8:00 pm.

Upsala_2017 12 28_5644 by Harvey Barrison

The day starts at 7:30 am with a 40-minute drive to the Punta Bandera dock to take a boat on Lago Argentino to Upsala Glacier, a large valley glacier on the eastern side of the Southern Patagonian Ice Field. Its higher portion lies in a disputed territory between Chile and Argentina. The glacier terminus is at Upsala channel of Lago Argentino. The Upsala Glacier is well known for its rapid retreat that has been ongoing since the glacier was first documented in 1810. The glacier showed almost continual recession up until 1999. The acceleration in ice motion during the two decades preceding 1999 may have been augmented by the release of backstress when the glacier retreated beyond the islands in Brazo Upsala. Another period of even faster retreat started in 2008. As of 2018 Upsala Glacier has retreated to such degree that it no longer constrains its tributary Bertacchi Glacier. The boat then drops us off at the Estancia Cristina, an Argentine cattle and sheep ranch located inside Los Glaciares National Park in Santa Cruz Province. It is here that we take a 4x4 for 45 minutes up a mountain, stop and continue up for another 20 minutes, reaching the summit around 12:30 pm. The ranch was founded in 1914 by Joseph Percival Masters, an Englishman who came to Patagonia with his wife in 1900; Estancia Cristina is named for Masters' daughter Cristina. Located on the coast of Brazo Cristina, a northern channel of Lago Argentino, Estancia Cristina still keeps the history of the Masters family alive. Its lodge has 20 rooms distributed over 5 buildings and it his here that we had lunch followed by a presentation of the traditional Mate, an Argentinean tea and a tour of the ranch. We then take the boat back to Punta Bandera and arrive back at the hotel at 8:00 pm.

Cristina_2017 12 28_5736 by Harvey Barrison

The day starts at 7:30 am with a 40-minute drive to the Punta Bandera dock to take a boat on Lago Argentino to Upsala Glacier, a large valley glacier on the eastern side of the Southern Patagonian Ice Field. Its higher portion lies in a disputed territory between Chile and Argentina. The glacier terminus is at Upsala channel of Lago Argentino. The Upsala Glacier is well known for its rapid retreat that has been ongoing since the glacier was first documented in 1810. The glacier showed almost continual recession up until 1999. The acceleration in ice motion during the two decades preceding 1999 may have been augmented by the release of backstress when the glacier retreated beyond the islands in Brazo Upsala. Another period of even faster retreat started in 2008. As of 2018 Upsala Glacier has retreated to such degree that it no longer constrains its tributary Bertacchi Glacier. The boat then drops us off at the Estancia Cristina, an Argentine cattle and sheep ranch located inside Los Glaciares National Park in Santa Cruz Province. It is here that we take a 4x4 for 45 minutes up a mountain, stop and continue up for another 20 minutes, reaching the summit around 12:30 pm. The ranch was founded in 1914 by Joseph Percival Masters, an Englishman who came to Patagonia with his wife in 1900; Estancia Cristina is named for Masters' daughter Cristina. Located on the coast of Brazo Cristina, a northern channel of Lago Argentino, Estancia Cristina still keeps the history of the Masters family alive. Its lodge has 20 rooms distributed over 5 buildings and it his here that we had lunch followed by a presentation of the traditional Mate, an Argentinean tea and a tour of the ranch. We then take the boat back to Punta Bandera and arrive back at the hotel at 8:00 pm.

Cristina_2017 12 28_6298 by Harvey Barrison

The day starts at 7:30 am with a 40-minute drive to the Punta Bandera dock to take a boat on Lago Argentino to Upsala Glacier, a large valley glacier on the eastern side of the Southern Patagonian Ice Field. Its higher portion lies in a disputed territory between Chile and Argentina. The glacier terminus is at Upsala channel of Lago Argentino. The Upsala Glacier is well known for its rapid retreat that has been ongoing since the glacier was first documented in 1810. The glacier showed almost continual recession up until 1999. The acceleration in ice motion during the two decades preceding 1999 may have been augmented by the release of backstress when the glacier retreated beyond the islands in Brazo Upsala. Another period of even faster retreat started in 2008. As of 2018 Upsala Glacier has retreated to such degree that it no longer constrains its tributary Bertacchi Glacier. The boat then drops us off at the Estancia Cristina, an Argentine cattle and sheep ranch located inside Los Glaciares National Park in Santa Cruz Province. It is here that we take a 4x4 for 45 minutes up a mountain, stop and continue up for another 20 minutes, reaching the summit around 12:30 pm. The ranch was founded in 1914 by Joseph Percival Masters, an Englishman who came to Patagonia with his wife in 1900; Estancia Cristina is named for Masters' daughter Cristina. Located on the coast of Brazo Cristina, a northern channel of Lago Argentino, Estancia Cristina still keeps the history of the Masters family alive. Its lodge has 20 rooms distributed over 5 buildings and it his here that we had lunch followed by a presentation of the traditional Mate, an Argentinean tea and a tour of the ranch. We then take the boat back to Punta Bandera and arrive back at the hotel at 8:00 pm.

Dr. Anjali Bugga _ Kalyani Hospital _ Elawoman (3) by Gaurav Kashyap

Dr. Anjali Bugga is a well know and experienced Gynecologist in Gurgaon region. She is prepared in a wide range of gynae surgery and is proficient in dealing with high risk pregnancies. She has an experience of 32 years in the field of Obstetrics and Gynecology. Dr. Anjali Bugga Gynecologist in Sector-14, Gurgaon. She has served in Indian Air constrain Hospital for quite a long while and has an in depth knowledge of the field.

They have 40 specialist recorded in Kalyani Hospital with far reaching data about the specialist including capability, encounter, training, systems and conditions treated, mastery and the sky is the limit from there. You can seek Kalyani Hospital specialists list by name or strength.

Both Dr. Sushil Khurana and Dr. Rashmi Khurana began their training from a facility in the old Gurgaon zone. Dr. Subhash Khanna was a Laparoscopic, General and Orthopedic specialist with the Haryana Government and was posted at Gurgaon General Hospital where he used to complete countless. A large portion of the patients from Gurgaon used to go to Batra Hospital or Sir Ganga Ram Hospital during those days.

Free Cultural Spaces - Symposium * by Wolfgang Sterneck

5th Futurological Symposium On Free Cultural Spaces

Christiania, Copenhagen - 24-26.09.2015

Programm:

www.christianiaskulturforening.dk/2015/FREE%20CULTURAL%20...

Video:

www.youtube.com/watch?v=DSDrL5cjtiw

Photos:

www.flickr.com/photos/sterneck/albums/72157699018464575

Short Report:

www.freeculturalspaces.net/free-cultural-spaces-5th-sympo...

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Free Cultural Spaces

www.freeculturalspaces.net

Christiania

www.christiania.org

Christianias Kulturforening

www.christianiaskulturforening.dk

Free Christiania *

www.flickr.com/photos/sterneck/albums/72157693213298290

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Wolfgang Sterneck:

In the Cracks of the World *

Photo-Reports : www.flickr.com/sterneck/sets

Articles (german / english) : www.sterneck.net

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The 5th FUTUROLOGICAL SYMPOSIUM

ON FREE CULTURAL SPACES:

Individuals and Collectives within Free Cultural Spaces, (a spiral meeting)

On the 24th, 25th, & 26th of September2015, Free-Town Christiania, in Copenhagen, Denmark, will host the 5th Futurological Symposium On Free Cultural Spaces (FCS): Individuals and Collectives within Free Cultural Spaces.

The term Futurological Symposium is taken from Stanislav Lem’s novel The Futurological Congress (1971) and refers to a deep commitment to developing an evolutionary perspective on Free Cultural Spaces (FCS) or Autonomous Zones. Ruigoord, the Dutch village that originated the Symposium idea, has been an active Free Cultural Space since 1973. Along with ThyLejren (the People’s Lair) and Christiania in Denmark, Ruigoord is one of the longest-lived of the Northern European utopian communities that emerged from the tumult of the Sixties. Its foundational principles, and thus those of the Futurological Symposia, rest on the notion of Homo Ludens, Playful Mankind ― the idea that free and playful interactions between people generate powerful communal impulses.

Since their inception, the Futurological Symposia have aimed to co-create a dynamic, lasting, sustainable, non-hierarchical global network of FCS; to originate a transnational platform for independent cultural experimentation; and to exchange ideas about the forms and content of free cultural circuits. Free Cultural Spaces take many forms, including squatted and hacker communities, pirate radio collectives and stations, free-towns, Eco-villages, perma-culture centers, independent festivals, (semi) nomadic groups, communes and communities, occupied grounds, Unceded Indigenous Territories, etc. When connected as an independent collaborative network, they have the potential to trigger profound changes in individual participants and society at large by disseminating values and practices that can generate new and creative alternatives to mainstream culture.

The 1st Symposium was organized as a response to an increasing oppression of Amsterdam’s counter-cultural communities and focused on the historical projects that had transformed the city into a pioneering Free-Town in the 60s and 70s.

The 2nd Symposium engaged different disciplines (philosophy, futurology, anthropology, politics, ecology, town planning etc.) and welcomed representatives from The Cultural Defense Line of Amsterdam in an attempt to conceptualize and organize a broad association of collective efforts.

The 3rd Symposium was an international gathering aimed at creating a solidarity league and formulating a treaty of mutual cooperation among FCS and the people involved with them. Representatives from Europe ― Belgium, Denmark, France, Germany, The Netherlands, Portugal, Spain, and the UK; Eastern Europe ― Russia; Asia ― Mongolia; North America ― the USA and Canada; and South America ― Colombia, gathered to share their visions. It was during this 3rd Symposium that the first steps were taken towards drafting a “Declaration of the Universal Spaces takes place in Christiania, Denmark on the 24th, 25th and 26th of September Value of Free Cultural Spaces.”

In August of 2014, the 4th Futurological Symposium: Creating Unity in Diversity took place at the Boom Festival, at Idahna-a-Nova Lake, Portugal. The Boom Symposium focused on festival culture. Festivals are playgrounds for the experience of freedom. They help shape group spirit and ethos and facilitate direct human contact among people who are nowadays often connected solely via the Internet. A festival experience often accelerate an individual’s awareness that life offers multiple alternatives to the constrained and constraining experiences that mainstream society advocates. It can establish deep and mutually enriching connections between FCS and experiences of personal liberation. The importance of festivals for the co-creation of a counter-cultural reality links festival culture to autonomous zones around the world.

The Boom Symposium explored the festival parameters of free cultural experience, and linked the Futurological Symposium project to Project Nuevo Mundo, an international network of sustainability-focused communities based in Mexico and Central America. Particularly interesting features of the “free culture” that animates FCS began to emerge, including the importance of developing and/or recognizing rites of passage to the mindsets that recognize the potentialities contained in FCS.

At Christiania, the 5th Symposium will debate the interactive importance of Individual and Collective Aims within Free Cultural Spaces.

The Futurological Symposiums are manifestations of a nomadic, decentralized event. Future Symposiums will take place in different FCS, and will focus on different aspects of FCS networks. The diversity between the projects and perspectives presented at each event will constitute its distinctive feature, with the connections, collaboration, and continuities it generates providing new and exciting synergies to the overall Futurological Symposium project.

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Research Program Manager for Fisheries, Dr Chris Barlow by The Australian Centre for International Agricultural Research (ACIAR)

Dr Chris Barlow is Research Program Manager for the Fisheries Program. The Program focuses on both wild harvest fisheries and aquaculture, with activities spread across a variety of production strategies and environments, aimed at solving key problems constraining the productive use and sustainability of fisheries and aquatic resources.

Dr Barlow was the Chief Technical Advisor of the Fisheries Program of the Mekong River Commission (MRC), based in Vientiane, Laos. He commenced with the MRC in 2001, and his role involved setting strategy for research programs, brokering major R&D partnerships between countries and organisations, and managing programs to achieve impacts. Prior to this he was Program Leader, Aquaculture, with the Queensland Department of Primary Industries and Fisheries, and worked with the department in fisheries and aquaculture from 1983 onwards. He has worked extensively in Southeast Asia.

Photographer: Steve Keogh