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Y-Type Diamond Interaction Chamber (DIXC) is used to produce uniform nanoparticles in a high pressure homogenizer. The fixed geometry within the Y-Type DIXC is intended to create a uniform processing profile so that all materials will be processed with equal disruptive forces. Single-slotted interaction chambers have a single microchannel and are ideal choices for small batch research, while the multi-slotted interaction chamber comprises multiple microchannels in parallel, which can be used at industrial scales, by increasing the flow rate through the DIXC but with equal processing forces.
The hike to the top of Diamond Head had been homogenized with walkways, stairs and railings, but the view of Waikiki and the entire south shore was still unreal...
Datta Meghe Institute of Higher Education & Research hosts a VICE CHACELLOR’S ROUND TABLE CONCALVE: Homogenization of Higher Education NEP 2020 on 18th March 2023 at the Datta Meghe Medical College, Wanadongri, Nagpur.
Among the revered dignitaries present on the dais were Hon’ble Shri. Datta Ji Meghe, Chancellor, DMIHER (DU), Hon’ble Shri. Sagar Ji Meghe, Principal Advisor, DMIHER (DU) , Hon’ble Dr. Vedprakash Mishra, Pro-Chancellor, DMIHER(DU), Dr. Rajiv Borle, Director General, DMIHER(DU), Dr. S S Patel, Chief Coordinator, DMIHER(DU), Prof. Lalitbhusham Waghmare, Vice Chancellor, DMIHER(DU), and Dr. Shweta Pisulkar, Registrar, DMIHER(DU).
Buy the High Speed Homogenizer LBN-HSH121, equipped with an LED digital display to view speed. It is provided with an AC carbon brush motor that features stepless speed regulation, powerful torque, and a consistent output. The 316 stainless steel used to construct the head cutter makes it simple to clean and remove. With high homogenization efficiency, it uses an internal suction construction.
Genizer Online Liposome Extruders can be connected with a sanitary pump or high pressure homogenizer and are temperature controlled, from testing to manufacturing production of liposomes and lipopolyplex, for drug and gene delivery.
In my eyes, these three people are beacons of the need to preserve culture and familial identity in an increasingly homogenized manufactured world.
Sweetened Condensed Milk is a rich and creamy dairy product made by evaporating water from fresh milk and adding sugar. It has a smooth, thick texture and a naturally sweet taste, making it ideal for desserts, beverages, and baking applications. At Cavin Resource, we provide sweetened condensed milk in bulk for wholesalers, bakers, and foodservice providers worldwide.
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Optical System=infinity -optical-system-lt-br-gt-with-bright-field-dark-field-dic-polarizing-units; Viewing Head=seidentopf-trinocular-head-inclined-at-30-deg-lt-br-gt-interpupillary-distance-48-to-75-mm; Reflected Illumination=24-v-100-w-halogen-light-lt-br-gt-brightness-adjustable-kohler-illumination-with-aspherical -condenser -lt-br-gt-polarizer-amp-analyzer-lt-br-gt-integrate-board-for-polarizer-amp-analyzer-lt-br-gt-blue-green-yellow-filter-ground-glass-filters; Transmitted Illumination=swing-out-condenser-n-a-0-9-0-25-lt-br-gt-24v-100-w-halogen-light-with-aspherical-condenser-lt-br-gt-blue-filter; Working Stage=maximum-sample-height-30-mm-lt-br-gt-double-layer-mechanical-stage-186-times-138-mm -lt-br-gt-moving-range-74-times-50-mm -lt-br-gt-includes-specimen-preparation-plate-slide-glass;Shop Online at Labtron.cc
1947 Bond Bread Jackie Robinson Portrait Facsimile Signature SGC 5
The victim of some confusion among collectors and price guide archivists over the years, this Bond Bread set (Homogenized Bond in some references, both being correct) featuring black and white cards with rounded corners, was issued in 1947 and featured 44 baseball players and 4 boxers. Sometimes confused with the 13 card Bond Bread set of Jackie Robinson cards of the same era, the set in question here was printed on thin cardboard and seemingly distributed via several different channels. Indeed the American Card Catalog has given it two designations: D305 and W571. Considering it is one of the first postwar sets and given that it features Jackie Robinson in his rookie season with Brooklyn, the set has a fair bit of historical gravitas despite somewhat nebulous origins and distribution.
Hotion Group stands as a leader in providing advanced solutions for industrial processes, with its electromagnetic electromagnetic stirrers and hydraulic cylinders representing pinnacle technologies in their respective fields. Whether it's achieving precise mixing and homogenization or delivering power and precision in motion control, Hotion Group's products excel in enhancing efficiency, productivity, and quality across diverse industries. Choose Hotion Group as your partner in industrial innovation, and experience the transformative impact of cutting-edge technologies on your operations.
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'Universal Brotherhood Day' -in commemoration of Swami Vivekanan.da's historic address at the World Parliament of Religions on 11thSeptember 2010 .
11 September is celebrated as Universal Brotherhood Day -the Day on which Swami Vivekananda gave the world-famous speech in 1893 at Chicago in the World Parl1ament of Religions. He gave the golden words -"Brothers and Sisters of America", which became the epitome of Universal Brotherhood. .
The exclusive approach is the biggest obstacle in the universal realization of brotherhood of man. We all know that when Swami Vivckananda addressed the audience as 'Sisters and Brothers of America' it had an electrifying effect on them. Because it was not merely a form of address but behind those words was the great spiritual strength of India, which has always proclaimed and practiced the un1versal brotherhood 1n her long history of more than 5000 years. Taking pride in this fact Swami Vivekananda sa1d, "/ om proud to belong to a nat1on which has sheltered the persecuted and the refugees of all religions and all nations of the earth." Indians could have this universal approach because they never cla1m that, 'the God I worsh1p is the 'Only True God' but they say it is 'also' the form of God who has manifested as many. Thus, our approach is an inclusive approach, an 'also' approach. The exclusive approach says 'this only' whereas our inclusive approach says 'this also'. It is because of this inclusive approach-'also' approach that the Hindus never went destroying religious faiths of others. To usher in Universal Brotherhood it is essential that all religions accept this inclusive -'also' approach. .
'Also' approach is based on the vision of Oneness. Only when interrelatedness is recognised, the existence is seen as the man 1festat1on of the One Then, not JUSt tolerance but the acceptance of the others' religious faith comes to the followers of such religion. .
Swami Vivekananda not only addressed the audtence as 'S1sters and Brothers of America' but also for the first time he gave the message to that audience which was used to the exclusive claims to religious truth, "Much has been said of the common ground of religious unity.... But if anyone here hopes that th1s unity will come by the triumph of any one of the religiOns and the destruction of others, to him I say, "Brother, yours is an impossible hope" ..If the Parliament of Religions has shown anything to the world it is this: It has proved to the world that holiness, purity, and charity are not the exclusive possessions of any church 1n the world, and that every system has produced men and women of the most exalted character. In the face of this ev1dence, 1/ anybody dreams of the exclusive survival of his own religion and the destruction of others, I ptty him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written, in spite of resistance, .
"Help and notfight", "Asstmilation and not Destruction'' "Harmony and Peace and not dtssension." .
Thus, it was for the first time to western audience the message of universal Brotherhood and its proper understandtng was g1ven by Swami Vivekananda. Homogenizing the humanity or bringing uniformity in the human soc1ety will not usher in Universal Brotherhood but it will only bring further dissensions and destruction. Integrating the various faiths and accepting, as 'others faith also is good for them' will bring in Universal Brotherhood. Therefore, on this day the message is also to go for those who are very exclus1ve in their relig1ous ideologies. .
Join for talk-"KEY TO LEADERSHIP: SWAMI VIVEKANANDA" by Shri.Mukul Kanitkar, Secretary-Vivekananda International Foundation on .
13th Sep 2010, at 9:30pm, in Mahi-Mandavi Mess .
Vivekananda Kendra Kanyakumari-Delhi Vibhag, San Martin Marg, Chanakyapuri, New Delhi .
Ph:925088444~991088441~24121764 .
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ANJUMAN -THE J.N.U. STUDENTS' QUEER COLLECTIVE .
A RESPONSE TO THE LAST 'INDIC CONSOLIDATION' PAMPHLET .
'·... homosexuality, within the lndic discourse. does nul crmsJitute an enflre poliucalldenllfy ... " .
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-tJ1e 'Indic Consolidation' .
There are a few questions that need to be addressed at the outset. What LS the 'fnd1c discourse'? '[nclic · in this pamphlet is equated v. ilh brahminical texts like U1e Kamasutra and the Mon11smnll and this excludes many popular traditions ofthe regions !Jlat now constitute India. Furthennore, the pamphlet refers solei~ to those te>.1.S dated back to early India and thus homogenizes the notion of a 'civili:a1tion ', which then excludes tradit1ons from these regions after a particular tirneframc. Very often, as may be seen, these texts reflect not just the dominant dictum of a particular time. but also the struchu·es of oppression and 'asymmetricalities· in the power relations m society. .
TI1e division of hW11a11ity into four different, homogenous and oppositional ci' iljzations is baseless and is dangerous to any analysis of human htstory Such classifications necessarily exclude marginalized traditions as the 'other' and therefore gloss over conflicts that are essential to any culture. Related I) , to propose that any 'human society· is superior to another is a result of a fascist mind set given the fact U1at there is no one unitary measure of 'human society'. .
The addressaJ of homosexuality within the so-called 'Semitic' and '[ndic' traditions have been used out of Lhe context of larger structures prevalent in both. These structures include among others. patriarchy, which is crucial to any lU1derstanding of sexuahty. The glorification of the concept of the Ardlwnun.\\'aro glosses over the gendcred hierarcrues prevalent in the very m) th itself. Within the myt.h, it is Parvatt who fuses mto Shtva and not the other way around. She occupies the lesser important left half ofthe Ardhanann·crra, \\ htch ts ulltmatcly thought ofas the masculine figure of Shiva. .
The idea that the ·sensuar always translated into the 'spiritual· m the so-called ·tndic' tradition 1s again problemauc, as the former was almost always rooted in the oppressi·vc smtctures of clnss. caste and gender of the time, instances of which are prevalent in most brahminical texts, includmg !Jlc Kamaswro The linkage of sexuality with sin in the so-called ·Semitic' tradition is similarly problematic as it puts n clonk 0\ er the heterogeneous ~ays in which sexuality has been expressed. .
To even begm to claim that the so-called ·lndic paradigm· is charnctcriLed b) "the marked absence of the other' would be nru\'e as most definitions are hased as much on the 'other' tlS oneself. 'vVnh special reference to the so-called 'Jndic paradigm', even witl1 a limited knowledge of tJ1e traditions bemg spoken about. one can identify numerous processes of 'othering' These include the concepts of the mlec:luha. the )'0\'ana and the asura. ln addition to the recognition ofthe 'other'. there is also a conscio·us pennl1a1tton ofti1e same. .
The idea that wiU1in the dominant discourses of the so-called 'lndtc' tradition. ·alternative· sexualtties did not constitute an entire polittcal identity is flawed as there is a marked presence of non-hcrcronornu1ti\e sexuabtics as public idcnlitics, i.ncludrng Arjw1a as a kliba, or Shikhandi as a political Iigur~ tn the Kurukshctra war. To valorize the non-existence of an identity in the political sphere is itself problematic as pcopk ~uch as Dalits and women were also kept out of the mainstream. Does one then contend that indifference' townrds all margina1ucd groups constitutes a positive clement? .
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All social fonnations have their complexities, spcciJicitics, hier archies and exclusions, which have to be addressed and cfitiqued, both specifically and h.olisticnlly. Any fuscist nttcmpt to 'tli('t one Lbr the purpose of glori(ving another is condemnable for any constructive perspec[i\ e 011 human history Far from adding to an understanding of cJass, religion, caste, race. gender and sexunlity, such readings of early texts arc fraught wtth vested interests, which propose a one-sided and /exclusionary pcrspcctiv(; on Lh~sc social lonnations. It is similar ideology tltat led t.o both Nazi Gennany and Gujarat in the history ofhumnn beings. .
SPEAK OUT AGAINST CASTEJSM, COMMUNALISM, FASCISM, RACISM, .
PATRIARCJ-IY & HOMOPHOBIA! .
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AKHIL BHARTIYA VIDYARTHI PARISHAD .
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14.09.2002 .
SUPREME COURT VERDICT BURSTS THE MARXIST BUBBLE I .
Friends, . . . . .. Macaulay's dream progenies in the Indian Left have been made to b1te the dust. 01sm1ss1ng the petition against the National Curriculum Framework for Secondary Education, the Supreme Court has ruled in favour of value based education, the revised history text books, and the introduction of courses like Vedic Astrology, Human Consciousness etc. Its contention that religious education is not anti-thetical to the Indian notion of 'secularism', which bases itself on respect for all religions and not on negation of religion itself, has taken the .
winds out of the sails of Marxist propaganda. .
Our vision of a nationalist and culturally informed education system, which has now received legal backing, is fundamentally diffQtent from the Communist understanding of what should constitute an ideal education system. The Communists pride themselves in their slavish reverence to redundant 'Enlightenment' ideals like 'rationality', 'scienUficity' and 'progressivism', which form the shaky foundation of their fragile knowledge system. tlncritically accepting these categories as 'given' and beyond the scope of questioning, they understand neither their spatia-temporal boundaries nor the strong linkages between colonialism and their imposition on India. The existing education system, which received full support from the Congress and the Left, cannot be understood in isolation from the colonization of India in the late 181h and 191h centuries. Modernity as a complex of ideas and social processes may have symbolized a significant step In the material and Intellectual .
culture of humankind, but it cannot be denied that the era of colonial expansion and conquests coincided with the .
'Enlightenment' and the triumphant march of modernity. 'Enlightenment' ideas of 'rationality', 'scientificity' and .
'progressivism', the proud possession of the colonizers, not only sought to culturally hegemonize and .
homogenize the whole world, but also shaped the European self-image of 'progress' and 'civilization', which was .
used to dub the colonized people as 'irrational', 'barbaric', and 'retrogressive', or in anti-thetical terms to the .
colonizers' self-image. Seen in this light, modernity not only redefined the west but also defined lands like India .
which were seen in opposition to it and were to be 'rescued' by the introduction of western thought and .
institutions. Its pretensions of universality made it blind to the existence in the colonized lands of alternative .
cultures, which had their own specific historical roots. Any departure from the modern west was simplistically .
viewed as a sign of backwardness. .
Founded on these beliefs, the Macaulayan education system gradually realized its dream of colon.izing .
Indian minds : it made educated Indians view their own knowledge systems from the prism of the 'Enlightenment' .
ideas. This explains the Communist obsession for 'science' and 'rationality', and their paranoid reaction to any .
attempt to infuse and induct indigenous cultural values and knowledge in the curriculum. .
Leaders like Nehru, who were swept off their feet by Western ideas, uncritically borrowed irrelevant .
catchwords from the 'Enlightenment' lexicon. Thus 'secularism', originally meaning separation of the church and .
the s~ate-a very relevant concept in Europe-was superimposed on the Indian society with its meaning altered .
drastically. It became 'Sarva Pantha Sarna Bhava' -an idea that was already part of our civililational ethos .
which had always stood for freedom of belief; for the ideal of 'Ekam Sat Vipra Bahudha Vadanti', and not for th~ .
kind of rigid codification characteristic of the Semitic tradition. Thus, th-·gh Indian 'secularism' is not undesirable .
in itself, it need not be labeled 'secularism' at all. .
. . Friends, we ~eed to broaden our educational curriculum to give it an indigenous complexion without .
dlscar?mg western sc1ences. While modernity, and even post-modernity today, are a part of the continuous .
evolution of western intellectual tradition overtime, the unquestioned use of their premises to study our society .
would not only act as a hindrance in reviving, reconstructing and redefining our own knowledge systems, but also .
uproot knowledge production in India from its social context. The Supreme Court's welcome verdict gives us a .
chance to prevent this from happening. .
JOIN SILENT PROTEST MARCH AGAINST .
POLITICAL MISUSE OF GSCASH .
ON SUNDAY, 15.09.2002, AT 5.30 P.M. FROM GANGA DHABA .
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VANDE MATRAM! .
Sd/- Sd/- .
Swadesh Shrish Chandra .
Jt. Secretary, ABVP, JNU Vice-President, ABVP, JNU .
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ANJUMAN-THE J.N.U. STUDENTS' QUEER COLLECTIVE.
A RESPONSE TO THE LAST 'INDIC CONSOLIDATION' PAMPHLET.
' .
"...homosexuality, wahin the Jndic discourse, does not constitute an entire pnlillca/JdentJ/y... ·.
-the ' [odic Consolidation'.
pamphlet is equated wilh brahrninical texts like tl1e Kamasutra and the ManlJsmriti and this excludes many popular Tilcre are a few questions that need to be addressed at Lhe outset. What is the 'Ind1c discourse'? 'lndic' in this.
traditions ofthe regions that now constitute India. Furthennore, the pamphlet refers solely to those texts dated back .
to early India and thus homogenizes the notion of a 'civilization·. which then excludes traditions from these .
regions after a particular tirncframc. Very often, as may be seen, these texts reflect not just the dominant dictum of .
a particular rime, but also the structures ofoppression and 'asymmetricalitjes· in the power relations in society..
The division of humanity into four different, homogenous and oppositjonal civili£ations is baseless and is dangerous to any analysis of human history. Such classifications necessarily exclude marginalized traditions as the .
'other' and therefore gloss over conflicts 01at are essential to any cullmc. Rclatcdly. to propose that any 'human.
society' is superior to another is a result of a fascist mindset given the fact that there is no one unitary measure of 'human society'. .
conteA't oflarger structures prevalent in both. These structures .include among others, patTiarchy, which is crucial to .
The addressal of homosexuality within the so-called 'Semitic' and 'lndic' tr<~ditions have been used out of thea:ny tmderstanding of sexuality. The glorification of the concept of the Ardhanari.wara glosses over the gendcredruerarchies prevalent in the very myth itself. Within the myth, it is Parvati who fuses inro Shiva and not the other.
masculine figure ofShiva. .
way around. She occupies the lesser important left halfofthe Ardhanarisvara. which is ultimately thought ofas the.
TI1e idea that the 'sensual' always translated into the 'spiritual' in the so-called 'Indic' tradition is againproblematic, as the former was almost always rooted in the oppressive structures of class, caste and gender of the time, instances ofwhich are prevalent in most brahmirucal texts. including the Kamasutra. The linkage of sexuality with sin in the so-called 'Semitic' tradition is similarly problematic as it puts a cloak o'er the heterogeneous ways .
in which sex'Uality has been exrpressed. .
To even begin to claim that the so-called '!netic paradigm' is characterized by "the marked absence of the other'' .
would be naive as most definitions are based as much on the 'other' as oneself. With special reference to the so-.
numerous processes of 'othering'. These include the concepts of the mlechcha. the yavana and the asura. In called 'lndic paradigm', even with a limited knowledge of the traditions being spoken about, one can identify.
addition to the recognition ofthe 'other', there is also a conscious penalizalion ofthe same..
The idea that within the dominant discourses of d1e so-called 'Indic · tradition, 'al[emative' sexualities did not .
constitute an entire poliricaJ identity is flawed as there is a marked presence of non-hetcrononnative sexualities as .
public identities, including Arjuna as a kliba, or Shikhandi as a political figure in the Kurukshetra war. To valorize the non-existence of an identity in the political sphere is itself problematic as people such as Dalits and women were also kept out of the mainstream. Does one then contend that 'indifference' towards all marginalized groups .
constitutes a positive element? .
All social fonnations have their complexities, specificities, hierurchies and exclusions, which have to be addressed and ccitiqued, both specifically and holistically. Any fascist attempt to vilifY one for the purpose of glorifying another is condemnable for any constructive perspective on human htstory. Far from adding to an .
understanding of class, religion, caste, race, gender and sexuality, such readings of early texts arc fraught with .
vested interests, which propose a one-sided and/exclusionary perspective on these social fonnations. It is similar ideology that led to both Nazi Gennany and Gujarat in the history ofhuman beings.
SPEAK OUT AGAINST CASTEISM, COMMUNALISM, FASCISM, RACISM, .
pPATRIARCHY & HOMOPHOBIA! .
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A paint is made from multiple ingredients like pigments, binder, adhesives, etc. The final paint’s quality highly depends on the proper and uniform mixing of these ingredients. For that reason, industries use laboratory bead mills to ensure homogenization and uniform dispersion of ingredients. As a result, you get a vibrant color and a consistent mixture. This consistent mixture ensures that the paint properly binds to the surface.
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descriptive concept and an object of analysis can be traced back to Adorno and Horkheimer (1972), but with the crucial shift noted in Meluccis formulation: the industry is now much more global than ever before. To postulate the industry as a global system is not to make a simplistic statement about hegemony and homogenization that seem attendant on current uses of the term globalization with regard to culture; rather it is a recognition that although its local manifestations are heterogeneous, they are nodes in an ever-more complex economy of desire which is global in its orientation and effects (Appadurai 1990). The New York Times article cited above brings up many of the issues I will attempt to address within this paper, including the importance of India as an emerging market and the increasing role of the diaspora in fashioning Indian identities both at home and abroad. Indeed, the proliferation and circulation of these cultural artefacts points out that the new Imagined India (Inden 1990)7 is indisputably chic, both at home and abroad. What .
SOAS Literary Review (2), July 2000 .
4 .
is happening here? How can we explain this metamorphosis which retains vestiges and which plays on important aspects of the older Orientalist representations of India as the exotic Other, particularly since the most avid consumers are a certain class of Indians themselves? Part of the answer of course lies in the vagaries of the global cultural industry and Indo-chic can be seen as only the latest trend in an economy of planned obsolescence characteristic of late capitalism. Another part of it lies, as I have hinted, at the new role of India as a significant emerging market on the global scene and this, in fact, is what the Times article concludes. The aspect that I find most fascinating is the importance of this New Orientalism to the identity formation of the new young urban class in India,8 particularly the relationship between class habitus and taste as it explains the construction of a new aesthete within and by this class (Bourdieu 1984). Note that I am talking about a new class (or, it can be argued, class fragment/faction) which does not exactly map on to the generic middle class which researchers on modern India are so fond of evoking and which is the darling of everyone from political scientists explaining the stability of Indian democracy to market researchers interested in emerging markets. This class of young professionals is very different from the generic Indian middle class because it is a new phenomenon (definitely a product of liberalization), both demographically young and urban in location, selfconsciously cosmopolitan in orientation .
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The rotary mixer is a versatile laboratory tool for thorough mixing and homogenization of samples. With its rotating action, it ensures consistent blending of substances in various industries, from research to manufacturing. This essential equipment enhances efficiency, accuracy, and reproducibility in experiments and processes requiring uniform mixing.
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ANJUMAN-THE J.N.U. STUDENTS' ' "...homosexualityQUEER COLLECTIVE.
A RESPONSE TO THE LAST 'INDIC CONSOLIDATION' .
PAMPHLET.
.
, within the lndic discourse, does not constitute an entire political Identity... ...
pamphlet is equated with brahminical texts like the Kamasutra and the Manusmriti and this excludes many popular There are a few questions that need to be addressed at the outset. What is the ·Jndic discourse'? 'Indic' in this .
-the 'Indic Consolidation'traditions ofthe regions that now constitute India. Furthermore, the pamphlet refers solely to those texts dated back to early India and thus homogenizes.
regions after a particttlar timeframe. Very often, as may be seen, these texts reflect not just the dominant dictum of .
the notion of a 'civilization', which then excludes traditions from these a particular time, but also the structures ofoppression and 'asyrrunetricalities· in the power relations in society. .
The division of hwnanity into four different, homogenous and oppositional civilizations.
society' is superior to another is a result ofa fascist mindset given the fact that there is no one unitary measure of 'human society'. is baseless and is 'other' and therefore gloss over conflicts that are essential to any culture. Relatcdly, to propose that any 'human dangerous to any analysis of human history. Such classifications necessarily exclude marginalized traditions as the.
The addressal of homosexualitany understanding y within the so-called 'Semitic' and ' [ndic' traditions have been used out of the .
hierarchies prevalent in the very myth itself. Within the myth, it is Parvati who fuses into Shiva and not the other .
of sexuality. The gloriftcation of the concept of tJ1e Ardhanarisvara glosses over the gendcred context oflarger structures prevalent in both. These structures include among others, pattiarchy, which is crucial to.
masculine figure ofShiva. .
way around. She occupies the lesser important left halfofthe Ardhanarisvara, which is ultimately thought ofas the .
The idea that the ·sensual' always translated into the 'spiritual' in the so-called ·Jndic' tradition is again problematic, as the former was almost always rooted in the oppressive structures of class, caste and gender of the time, instances ofwhich are prevalent in most brahminical texts, including the Kamasutra. The linkage ofsexuality .
in which sexuality has been expressed. .
with sin in the so-called 'Semitic' tradition is similarly problematic as it puts a cloak over the heterogeneous ways.
would be naive as most definitions arc based as much on the 'other' as oneself. With special reference to the so-To even begin to claim that the so-called 'Jndic paradigm' is characterized .
by "the marked absence of the other" called 'Indic paradigm', even with a limited knowledge of the tradjtions being spoken about, one can identifY .
numerous processes of 'othering'. These include the concepts of the mlechcha. the yavana and the asura. In addition to the recognition ofthe 'other'. there is also a conscious penalization ofthe same. .
the non-existence The idea that within the dominant discourses of the so-called 'lndic' tradition, ·alternative' sexualities did not .
constitute an entire political identity is flawed as there is a marked presence of non-hctcrononnative.
of an identity in the political sphere is itselfproblematic as people such as DaUts and women .
constitutes a positive clement? sexualities as public identities, including Arjuna as a kliba, or Shikhandi as a political figure in the Kurukshetra war. To valorize .
were also kept out of the mainstream. Does one then contend that ·indifference' towards all marginalized.
All social formations have their complexities, groups.
glorifying another is condemnable specificities, hierarchies .
addressed and ctitiqued, both specifically and holistica11y. Any fdscist attempt to vilify one for the purpose of .
understandjng and exclusions, which have to be .
for any constructive perspective on human history. Far from adding to an .
.
of class, religion, caste, race, gender and sexuality, such readings of early texts are fraught with .
ideology that led to both Nazi Germany and Gujarat in the history ofhuman beings. .
vested interests, which propose a one-sided and"exclusionary perspective on these social formations. It is similar.
.
SPEAK OUT AGAINST CASTEISM,.
PATRIARCHY COMMUNALISM,& HOMOPHOBIA! FASCISM, RACISM, .
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This gives a little bit of the industrial past to this very homogenized GW, but a great use of the underused land.
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RD UHT Strawberry Milk is a tasty and nutritious drink suitable for people of all ages. It is produced with fresh strawberries and milk, and it has been pasteurized and homogenized to ensure safety and freshness. Vitamins and minerals included in RD UHT Strawberry Milk include vitamin C, calcium, and potassium. It also contains a lot of protein.
Profacgen offers a wide range of ready-to-use prey protein cDNA libraries. We also can custom develop homogenized cDNA libraries according to your specific requirements.
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Sculpture at the Dallas Contemporary.
"Museum visitors will stand beneath typically hidden structural details and experience Dávila’s visual negotiation of materials through the carefully placed, and seemingly precarious suspension of objects--a metaphor for the constant struggle of opposing forces; a representation of the friction between modernity’s tendency to homogenize and humanity’s need for diversity. " - DallasContemporary.org.
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