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After completion of Har Ki Dun trek a trekker takes a conversation with Bahattar singh,a vetaren guide of this route.
Da erobert etwas die Welt – und zwar in einem Tempo, dass wir nicht fähig sind von Wahrheit und Fiktion zu unterscheiden. Da werden Stimmen imitiert -Lebensechte Videos von Personen des öffentliche Lebens erstellt. Schauspieler könnten ersetzt werden. Politiker hätten ebenfalls ihren Dienst getan. Wäre eine künstliche Intelligenz imstande, ohne Emotionen die Welt zu regieren. Längst nutzen Zeitungen, um Artikel zu schreiben, den Einsatz einer künstlichen Intelligenz.
Wir sollten aufpassen das uns diese Technologie nicht bald selbst um die Ohren fliegt. Wieviel ist noch gut?
Das Web wird überflutet mit angeblichen Fotos – erstellt mit künstlicher Intelligenz. Mittlerweile habe ich damit ein Problem. Warum kennzeichnet man das nicht als KI? Warum verkauft man ein Foto als selbst gemachtes geschossenes Foto? Wenn die Menschen, die KI Bilder erstellen, ihre Bilder in einem Raum ausstellen, wo es nur KI Bilder gibt, dann kann man sich auch daran messen. Aber ich sehe es als Betrug an, ein KI Bild als Foto zu verkaufen. Man sitzt in seinem Wohnzimmer oder wo auch immer, gibt ein paar Merkmale ein und Tada hat man Bild, als wenn man auf dem Himalaya war oder ein super Shooting mit einem Model hatte und Mega kreativ war.
Endlich Traumbilder wie man sie schon immer mal machen wollte. Merkt Ihr eigentlich noch was? Ihr betrügt Euch selbst! Zudem ist es ein Schlag jedes Fotografen ins Gesicht, dieses Kunst Handwerk, durch nicht gekennzeichnete KI, als Fotografie verkaufen zu wollen. Es ist ein Genre für sich, aber gehört sicherlich nicht in die Fotografie!
Tja – fotografieren will gelernt sein! Und ist wohl doch nicht so einfach, wie ein durch KI erstelltes Bild.
Something is taking over the world at a pace that we are unable to distinguish between truth and fiction. Voices are imitated - lifelike videos of public figures are created. Actors could be replaced. Politicians would also have done their job. Would an artificial intelligence be able to rule the world without emotions? Newspapers have long been using artificial intelligence to write articles.
We should be careful that this technology doesn't blow up in our faces. How much else is good?
The web is flooded with alleged photos – created with artificial intelligence. In the meantime, I have a problem with it. Why not label it as AI? Why sell a photo as a self-made photo? If the people who create AI images exhibit their images in a room where there are only AI images, then you can also measure yourself against that. But I see it as a scam to sell an AI image as a photo. You sit in your living room or wherever, type in a few features and Tada you have picture, as if you were in the Himalayas or had a great shoot with a model and was mega creative. Finally dream pictures like you always wanted to make.
Do you notice anything else? You are deceiving yourselves! In addition, it is a slap in the face of every photographer to want to sell this art craft, through unlabeled AI, as photography. It's a genre in itself, but certainly doesn't belong in photography!
Well, photography has to be learned! And it's probably not as easy as an image created by AI.
Geneve, « Naan lara an sara » ... « Si nous nous couchons, nous sommes morts », Joseph Ki Zerbo. ...
ct thật roài mà ta vẫn ngỡ ngừi ở đâu đây ... làm sao xóa dc kí ức đẹp ấy .. ngừi ra đi bỏ lại ta nơi đây ..............cóa bao h nó đối xử vs 1 ai qá ác chưa mà ngày hôm nay nó nhận hậu qả này ?? chứ hã ?? !!!
làm sao để ta qên dc ngừi đây ??
Lên lớp 9 roày nhé , cố học giỏi Út nghen , cố kiên cường sống tốt ....k dc khóc nữa .... chai yo^`....
TẠM BIỆT MÙA HÈ NHÉ !! HẸN MỌI NGỪI NĂM SAU ~! ĐỪNG AI QÊN EM NHÉ !... SINH NHẬT EM 29/12 AI IU QUÝ EM TỔ CHỨC HỘ NHÉ ! THANKS SO MUCH...Chã có ai là thật đúng là giả dối
Ki‘i Pōhaku means petroglyphs, or rock carvings, in Hawaiian. This one is from Necker Island in the Northwestern Hawaiian Islands. Necker Island (Mokumanamana in Hawaiian) was once inhabited and those inhabitants carved this from the vesicular basalt rock of the island.
The Bishop Museum in Honolulu, Hawaii
Ki loved Nowton Park and the beach at Winterton in equal measure, so just before we went to the beach, we took him for his last run with Dodgie at Nowton, and scattered about a third of his ashes on Woodhenge, then he went on his final holiday, where he is now running forever with my son's old dog Fudge, chasing their tennis balls and toys for eternity
giền giền qá G.Kwang ơi =p~
nhìn cái qần kìa =p~ chịu s nỗi =p~ love it
Saranghae Ki :*
Ai là Beauty add flickr nhe :*
Yeryüzünü görürsünüz ki kupkurudur.Fakat biz ona su indirdiğimiz zaman harekete geçer, kabarır ve her bitkiden çift çift yetiştiririz...
Hacc Suresi, 5. ayet
chùa đj..ma zú pự kạp đíc..*:))*
pe_moon_angel39
.coá aj thấy e zUn k?
e zUn zể thưn lúm đoá nha..^^~
mớj koá 3tủj thuj đoá...
.zạo nàj zUn tuki =))chụp hìh zớj gấu pôg k hà...
<3 all s.m
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today họx tít toán kủa thầy Bùi Thế Zih êu zấu
thầy wan sát thấy thag Việt loay hoay:
- Kái ôg kia..zẽ káj zì tròn tròn trog tập? đưa đây tui koj..
...
-ôg rảh wá ha...zẽ tráj tjm tặg tuj hả? Pà lớp fó họx tập,ghi cho noá 2zấu chia,2con số 0..
cả lớp cuờj vỡ pụg...
thằgQuyền nój vs thằg Hào:
- Hót New
thầy trừg mắt rồj pắt đầu hát Ôpéra:
-káj ôg Kao Chức Quyền kja...hót hót gì ở đây? tjn nóg hay tjn lạh gì ở đây?
thằg Fứơc lah chah:
-bad new thầy ơy...
...
-pà lớp fó,ghj choa thằg fứơc 2kon 0,thằg quyền 5kon 0
...
-mà tuj nge kô Hoà nój káj zụ kặp sák gì đúg k?
Cả lớp zạ thậc to..thầy Zih nój tjếp:
-mấy ôg mấy pà fảj tế nhị zà lịk sự chứ..lăg xa lăg xăg..
...
-tuj nój thậc là lớp 9.10 nàk củg rấc đoàn kết nhưg mà káj chỉ số 'en nờ gờ u' nó khốg chế..chứ ko là lớp mấy ng` hơn lớp chọn rồj
Thằg Mih lẹ mjeg hỏj thầy:
ủa thầy ơy ,chỉ số 'en nờ gờ u' là gì thầy?
-là chỉ số NGU đóa..kon ngừoj coá chỉ số thôg mih thì fảj coá chỉ số NGU..như ôg thì chỉ số ngu noá chím hết chỉ số thôg mih rồj
(Lớp đc dịp cuờj zỡ bụg..)
Thầy lạj típ tục opera:
-mấy ôg mấy pà fảj khắc fục tìh trạg nàj..k là tuj choa mấy nguoj rút wân lun..káj lớp nàj là tuj fảj lên máu gjag hồ chứ kứ hiền làh mấy ngừoj ăn híp tuj thì s?
mà mấy nguoj coá ăn híp thì tuj kủg đâu xi-nhê gì..mấy nguoj đâu coá pự kon như tuj..tuj chấp nhận jag hồ zớj káj lớp nàj,kùg lắm là tuj pị zăg hoặc mấy nguoj pị zăg àh...
.lớp nàj để lạj choa tuj káj kỉ nịm là lúx nào,tíêt nào,h` nào kủg la choe choé káj djệp khúc NGU DỐT nàj...tuj chắc zàj năm nữa k chết zì già màk chết vì đứt gân kổ wá...
(ôy thầy thậc là tự kỉ..chúg e nge xog vẫn kòn lùg pùg lổ taj )
(..tít 4..)
thày:
-Hnay chúg ta sẽ họx vs kây thứoc parabol...
đây là kây thứoc ba-ra-bôn..noá koá káj đầ nhỏ,bụg pự..jốg tuj
=)(lớp cuoj như zỡ chợ )
năm nào họz pàj nàj aj củg nój tuj như káj kay ba-ra-bôn nàj...zì zậy aj màk nój tuj nv thì chép fạt 14tờ 'e sẽ k pắt nạt thầy Zih' choa mấy nguj chừa nge chưa
(lạj dc djp cuờj đau pụg)
thầy zuj tíh lắm...kả lớp êu thầy zì thầy rấc thưn hoc trò,zui tíh và jọg ốpéra k chê zào đâu đc
A somewhat more sedate affair than Dodgie's holiday, but he was on springs from when we arrived, and he thoroughly enjoyed himself!
A Hawaiian stone figure (ki'i pohaku) from Mokumanamana (Necker Island). A short description of the 1894 expedition that found the artifact is below.
The Bishop Museum in Honolulu, Hawaii
Место отправки - Ковров - maps.google.com/?q=56.3667,41.3333&z=16 от _rayan_ki оригинал - www.instagram.com/p/BDYzTRAkPtU/
This is what you get if you ask Chat GPT for a picture of a dog with seven legs.
Meanwhile, ChatGTP denies being able to generate images or having generated this image.
It is no longer possible to generate images in Edge via Bing - obviously AI's functionality is becoming more and more limited.
The Patwon Ji ki Haveli is an interesting piece of Architecture and is the most important among the havelis in Jaisalmer. This is precisely because of two things, first that it was the first haveli erected in Jaisalmer and second, that it is not a single haveli but a cluster of 5 small havelis. The first among these havelis was commissioned and constructed in the year 1805 by Guman Chand Patwa and is the biggest and the most ostentatious. It is believed that Patwa was a rich man and was a renowned trader of his time. He could afford and thus ordered the construction of separate stories for each of his 5 sons. These were completed in the span of 50 years. All five houses were constructed in the first 60 years of the 19th century.
Sukha Singh, Raja Singh, Joga Singh, Mehtab Singh, Paramjit Singh, Bhujangi Beparvah Singh, Baba Jageer Singh and Baba Swarnjit Singh reminisce the glorious days of Guru Hargobind Sahib.
From an article by Anna Bigelow:
Tying bonds of unity at Guru ki Maseet
As the light in the gurdwara courtyard grew golden, an unusual meeting took place between Baba Kirtan Singh, head of the Nihang Taran Dal in Baba Bakala, and Dr Mohammad Rizwanul Haque, Secretary of the Central Wakf Council, Delhi. The two men sat facing each other on simple string charpoys to discuss their shared interests in a masjid built by a Sikh Guru.
It was like observing master weavers at work as they interlaced two of the many threads that make up the rich tapestry of India’s religious and cultural fabric. Dr Haque sat leaning forward, listening raptly in order to make out the wavering but urgent voice of the elderly Sikh.
Baba Kirtan Singh had come prepared, bringing with him several texts of Sikh history, some written in Gurmukhi and others in Persian script. He read from the records about the Sikh Guru’s conversion of the house of a dead Muslim into a masjid and the setting up of a langar for the poor. He also told of an encounter between Guru Nanak and some Muslims that ended with the declaration that "if Hindus are the left hand, then Muslims are the right, and we all believe in the one true God." In this way, Baba Kirtan Singh skillfully wove together the history of the Gurus and the present situation, the preservation and maintenance of a place — the Guru ki Maseet in Sri Hargobindpur — that is precious to both the communities.
The maseet is picturesquely situated on a hill overlooking a curve in the mighty Beas river. After coming to the region in the early 17th century, Guru Hargobind built temples, gurdwaras, and a masjid to accommodate the spiritual needs of all the inhabitants. Since Partition there has been no Muslim population in the area. In the intervening years, the care of the site was taken up by Nihangs sent by Baba Kirtan Singh from his base in Baba Bakala, some 20 kilometres away. The present sevadar, Baba Balwant Singh, has been at the site since 1984, clearing weeds, sweeping dust, preparing langar, and fulfilling all the other obligations of his faith in service to the Guru, his Baba, and the Sikh tradition.
However, some hurdles had to be cleared. The area around the maseet had been encroached upon, the hillside was eroding and needed shoring up, and the local residents seemed largely unaware of this unique treasure and were not entirely comfortable with the Nihang presence at the site. Furthermore, a bir of the Guru Granth Sahib had been placed within the mosque and a Nishan Sahib erected near it, making the building’s identity as a maseet questionable.
As the restoration work began, the encroachment was cleared and the land cleaned up. A neighbour donated a piece of land and further property was purchased by CRCI with the assistance of UNESCO and the Sikh Foundation. Local residents contributed their time and energy to the site by organising a large seva with a langar that brought people from the entire region to the maseet — to see it, learn about it, and help it survive. People who had initially been skeptical or even afraid of the Nihangs began to learn about their beliefs and practices and now frequently and unhesitatingly visit the site to see the progress of the project.
Finally, a new space was built and the Guru Granth Sahib was moved out of the maseet. Various officials from the local Wakf Board, members of the SGPC, MLAs and Members of Parliament have visited the maseet and responded to queries from members of their communities who wished to know about the status of the site. All of these events culminated in the meeting on February 8 between Dr Haque and Baba Kirtan Singh in order to determine the future of the Guru ki Maseet.
The white-bearded elderly man in the blue and white turban sitting on one charpoy with his pile of books lovingly wrapped in cloth contrasted sharply in appearance, age and religion with the much younger, clean-shaven man in western clothes perched across from him. Yet at this meeting their unity of purpose and the similarity of their thinking was equally apparent.
Seeking common ground, Dr Haque had traveled a long and bumpy road from Delhi to Punjab to find Baba Kirtan Singh at his gurdwara. Baba Kirtan Singh had also made a long journey -- into the annals of Sikh history to discover precedents from the past that would strengthen the bonds of the two communities. The two men made great efforts to understand each other, to hear and be heard as they discussed the ways in which both communities could simultaneously live up to their interest and obligations to preserve and maintain the Guru’s maseet. They were helped in speaking to each other across languages and traditions by the translations of Punjab Wakf Board CEO Ikhlaq Ahmad Khan and CRCI Director Gurmeet Rai. As the conversation proceeded in Punjabi, Hindi and Urdu, the matter was clarified and an understanding reached. The Guru had built a masjid.
As Baba Kirtan Singh put it, "This maseet was established by our Guru. It is a maseet, but it is as important to us as a gurdwara." Dr Haque echoed this sentiment, declaring, "Your Guru built a maseet and it was his intention that Muslims come and perform namaz there. There are no Muslims now, but you (the Nihangs) have been preserving it very well and we all want it to stay in its original form." Later Baba Kirtan Singh stated that just as Muslims testify to the oneness of God, Sikhs say Sat Sri Akal. He again assured Dr Haque and the other representatives from the Wakf Board that they should not worry at all, the building would be kept as a maseet, as the Guru had wanted.
If the Guru built a mosque, it should be understood as more than a conciliatory gesture towards the other community. It was an act of community-building by a leader whose Miri-Piri sensibilities were steeped in the devotional traditions of Nanak, Baba Farid, Kabir and Namdev. The masjid is not simply a place sacred in various ways to these separate religions. It is an important symbol of the integrated past and present of India’s cultural heritage.
The maseet as a Muslim space also represents the deeply held principles of equality in Islam. This value is visible in the structure of the mosque itself. The horizontal orientation maximizes the proximity of the faithful to Mecca. It is further evident in the accessibility of the space to all people. Everyone is welcome here in a space that is designed to reflect the oneness of God and the importance of community. There is no rule in Islam against the participation of non-Muslims in the care of a Muslim shrine. On the contrary, there are countless precedents for the collective custody of such places. The only rules pertaining to who may or may not enter a masjid, or for that matter a gurdwara, are rules of adab, or right conduct, by which one shows respect to God, the place, and the assembled people, and oneself by entering in a state of bodily cleanliness with a covered head, bare feet, and a reverent attitude.
The crucial lesson to learn from this encounter is that these two leaders made deliberate and sincere efforts to meet each other, and to forge, rather than sever, the bonds between their two communities. Instead of seeking precedents and principles that would establish priority of their own claims and interests in the property, both strove to find the events and ideas of the past that would support their sharing of the maseet’s maintenance. In this way they established that sharing the responsibilities that both groups want to assume in the future care of the mosque is a fulfillment of the principles of their faiths. They further demonstrated that this joint project was simply one more example of India’s proud heritage of pluralism.
With the leadership of people like Dr Haque and Baba Kirtan Singh and the support of the Muslim and Nihang communities, neighbours, visitors, and benefactors, the Guru ki Maseet has every hope of surviving and providing future generations with yet another historic precedent for their efforts to live together in an increasingly plural and diverse society.
With the sound of the evening rehras permeating the air, providing a soothing sonic background, an agreement to this end was reached — the Guru ki Maseet is a mosque and should remain such, as per the wish of Guru Hargobind. The Nihangs who have cared for and respected the site for so long would continue to oversee its upkeep. The Guru Granth Sahib is in a newly built room at some distance from the maseet.
The locals of Sri Hargobindpur, who take increasing pride in their unique monument, will continue to support the place, doing seva there and executing plans for a community centre with a garden and library. Muslims who come are free to perform namaz. And visitors from all over the world will have the opportunity to see the Guru ki Maseet as a living example of the depth of India’s integration, past and present.
© 2010 Gurbir Singh Brar, all rights reserved.
This image is not available for use on websites, blogs or other media without the explicit written permission of the photographer.
In the backstage bathroom at Club Lime on Halloween
strobist info: assistant holding sb600 high camera right through textured shower wall