1. Inteligenta naturala Acest tip de inteligenta desemneaza capacitatea umana de a face diferenta intre lucrurile vii (plante, animale) si sensibilitatea la alte caracteristici ale lumii noastre (nori, ritmurile de rock, etc.). Aceasta capacitate a fost in mod clar o valoare in trecutul nostru evolutiv ca vanatori, culegatori si agricultori. Ea continua sa fie esentiala in roluri precum cele de botanist sau bucatar-sef. De asemenea se speculeaza faptul ca o mare parte din societatea de consum a zilelor noastre exploateaza acest tip de inteligenta.
2. Inteligenta muzicala Inteligenta muzicala este capacitatea care ne ajuta sa discernem pasul, ritmul, tonul si timbrul. Acest tip de inteligenta ne permitem sa recunoastem, sa cream, sa reproducem si sa reflectam cu ajutorul muzicii, dupa cum o demonstreaza compozitorii, dirijorii sau muzicienii. Interesant de stiut este faptul ca exista o legatura afectiva intre emotii si muzica, la fel si-n cazul inteligentei muzicale si matematice. Tinerii cu acest tip de inteligenta, de obicei, isi formeaza propriul ritm.
3. Inteligenta logico- matematica Inteligenta logico-matematica este capacitatea de a calcula, de a lua in considerare propuneri si ipoteze, de a efectua operatiuni matematice. Ea ne permite sa percepem relatii, conexiuni si sa ne folosim de gandirea abstracta, simboluri, rationamente, de modele de gandire inductive si deductive. Inteligenta logica este bine dezvoltata la persoanele care sunt atrase de domeniul matematicii, stiintelor si cel detectiv. Acest tip de inteligenta este depistat la tinerii care sunt atrasi de probleme aritmetice, jocuri de strategie si experimente.
4. Inteligenta existentiala Aceasta categorie de inteligenta vizeaza sensibilitatea si capacitatea de a aborda intrebari profunde despre existenta umana, despre sensul vietii, de ce murim sau de ce ne aflam aici.
5. Inteligenta interpersonala Inteligenta interpersonala o reprezinta abilitatea de a interactiona si a-i intelege eficient pe ceilalti. Aceasta implica o comunicare verbala si nonverbala dezvoltata, capacitatea de a nota distinctii in starea de spirit si temperamentele altora. Aici se incadreaza profesorii, politicienii, actorii etc. Tinerii cu acest tip de inteligenta sunt lideri printre semenii lor, sunt buni la comunicare si incearca sa inteleaga si sa multumeasca nevoile celor din jur.
6. Inteligenta corporala Inteligenta corporala este recunoscuta prin capacitatea de a manipula obiecte si prin varietatea de aptitudini fizice de care se ajuta. Acest tip de inteligenta implica sincronizare si perfectiune prin uniunea corpului cu a mintii. Sportivii, dansatorii si chirurgii se incadreaza in aceasta categorie.
7. Inteligenta lingvistica Inteligenta lingvistica este capacitatea de a gandi in cuvinte si de a folosi limbajul verbal pentru a exprima si aprecia lucrurile complexe. Aceasta ne permite sa intelegem ordinea si sensul cuvintelor, sa aplicam abilitatile meta- lingvistice si sa reflectam asupra modului de utilizare a cuvintelor. Inteligenta lingvistica este cea mai impartasita competenta umana si evidentiata in cazul poetilor, romancierilor, dar si jurnalistilor. Tinerii care sunt inclinati spre acest tip de inteligenta le place sa scrie, sa citeasca, sa rezolve puzzle-uri, etc.
8. Inteligenta intra- personala Inteligenta intra-personala este capacitatea de intelege de la sine gandurile si sentimentele si de a folosi aceste cunostinte in directionarea si planificarea vietii (si nu numai). Inteligenta intra-personala implica nu numai o apreciere de sine, ci si a conditiei umane. Este evidentiata la psihologi, lideri spirituali si filozofi. Tinerii inclinati spre acest tip de inteligenta pot fi timizi, insa sunt constienti de propriile sentimente; de asemenea, ei sunt persoane ce se automotiveaza.
9. Inteligenta spatiala Inteligenta spatiala este reprezentata de abilitatea de a gandi in trei dimensiuni. Capacitatile de baza incluzand; imaginarul mental, rationamentul spatial, manipularea imaginii, aptitudini artistice si imaginatie activa. In aceasta categorie intra marinarii, pilotii, sculptorii si arhitectii. Tinerii cu acest tip de inteligenta pot fi fascinati de puzzle-uri, labirinturi, desen, grafica, etc.
Proprio la norma più proibizionista che l’ordinamento italiano abbia conosciuto contiene tra le sue pieghe un via libera a chi, come in un recente caso esaminato dal tribunale di Ferrara, preferisce esercitare il pollice verde tra le mura domestiche piuttosto che scender in strada ad alimentare indirettamente il traffico di stupefacenti della malavita. Lo dice a chiare lettere il giudice Franco Attinà nelle motivazioni alla sentenza con cui ha assolto due giovani arrestati e finiti a processo lo scorso 20 marzo per coltivazione di marijuana.
Nella loro abitazione i carabinieri trovarono 9 grammi e quattro piantine di marijuana, con tanto di materiale per la relativa coltivazione. In sede di arringa difensiva l’avvocato Alberto Zaina del foro di Rimini aveva fatto presente che ci si trovava di fronte a un uso personale della coltivazione dello stupefacente, richiamando in questo senso una normativa del Consiglio d’Europa in favore della non punibilità della condotta. In subordine Zaina avanzava un “sospetto di anticostituzionalità” dell’art 73 del dpr 309 del 1990 (la “Fini-Giovanardi” nel momento in cui punisce la coltivazione) “nel momento in cui equipara inopinatamente derivati della cannabis, oppiacei e cocaina”.
Il giudice Attinà è andato oltre, non rimettendo gli atti alla Corte Costituzionale ma pronunciandosi direttamente con la formula assolutoria “perché il fatto non è previsto dalla legge come reato”. Nelle quattro pagine di motivazioni della sentenza 536 del 2013 viene ricordato come la “sostanza di proprietà dei due imputati fosse impiegata per uso personale”. E questo perché “hanno provato a coltivare le piante in proprio perché stanchi di doversi procurare per strada lo stupefacente, con i rischi connessi e con l’inconveniente di alimentare i traffici della malavita”.
Non c’era insomma dietro a quell’attività alcuna necessità economica che motivasse la volontà di vendere il ‘raccolto’. Il giudice poi si discosta da quello che è l’orientamento delle Sezioni Unite della Cassazione per il quale la coltivazione sarebbe sempre penalmente rilevante a prescindere dall’uso cui è destinato. E nel farlo Attinà attinge all’esperienza di quello che avviene nella vita di tutti i giorni: le argomentazioni della Cassazione “non paiono aderenti alla realtà che nei palazzi di giustizia si sperimenta quotidianamente. Le quantità di stupefacenti in circolazione nella società italiana sono enormi, sicché quattro piantine coltivate in un appartamento da due giovani non possono aumentare in misura apprezzabile tale quantità. Anzi, l’assuntore abituale di stupefacenti – ove si rivolga ai traffici di strada per soddisfare il proprio bisogno – determina un aumento della domanda complessiva e quindi della quantità di sostanza che circola nella collettività”, evitando “di contribuire all’incremento dei traffici legati alla criminalità”.
Viene poi la legge specifica in materia, la “Fini-Giovanardi”, che nell’art. 73 con l’espressione “coltivazione” sembra designare “un’attività che non presenti certe caratteristiche dimensionali minime e non si attaglia agevolmente alla fattispecie di quattro piantine cresciute in vaso al’interno di un appartamento”. Secondo Attinà “una interpretazione restrittiva del termine “coltivazione” appare poi necessaria alla luce del principio di offensività del reato: una volta che si individui il bene giuridico tutelato dalla norma incriminatrice nella salute pubblica, nell’ordine pubblico e nella sicurezza pubblica, non si può ritenere che soddisfi il requisito di tipicità una condotta che per il numero delle piante, il luogo di detenzione (chiuso e inaccessibile a terzi), la destinazione al consumo personale è del tutto inidonea ad offendere anche solo in termine di pericolo quei beni”.
Infine “la coltivazione deve avere ad oggetto sostanze stupefacenti e tale caratteristica non si può desumere dalla semplice tipologia di specie di pianta botanica”. Perché il reato sussista è necessario che “le piante presentino una quantità di principio attivo sufficiente ad esplicare un’efficacia drogante. Nel caso di specie nessun accertamento è stato fatto”.
“Riconoscendo l’uso personale – commenta l’avvocato Zaina -, il giudice aderisce alla prospettazione difensiva che richiamava sincronicamente la tesi dell’uso personale della coltivazione che è ammessa in Europa”.
These were photographed yesterday afternoon, just moments before I sprayed them with cheap, undiluted, store-brand white vinegar. Here’s what all that greenery looked like this morning:
I’d say those weeds are deader than dead. And that’s why I use vinegar on the gravel paths, brick walk-ways, and blue-stone patio here at A Garden for the House. For me it has proven an effective, eco-friendly answer to Roundup.
And speaking of Roundup, Monsanto, the product’s evil manufacturer, agreed with the New York Attorney General’s office to discontinue their use of the terms “biodegradable” and “environmentally friendly” in ads promoting Roundup. Why? Because these terms were bald-faced lies. Roundup is neither biodegradable nor environmentally friendly.
The next time you want to murder your weeds, why douse them with something that will remain in the soil for who knows how long? Maybe you should reach for vinegar instead. Vinegar is cheap. It’s easy to use. I keep gallons of it in my garden shed.
How to Apply: You can use a watering can, a spray bottle or a pump-sprayer to apply vinegar. I use a pump-sprayer, because it is more efficient. Be sure to rinse your sprayer after use, or metal parts (if any) can corrode.
Make your application on a warm, sunny, calm (not windy) day. Vinegar is not selective; it can potentially harm plants you wish to keep, should you accidentally spray them. As I said earlier, I use vinegar on walkways, where grass and ornamental plants are not an issue.
Will vinegar kill every weed in every garden? That I can not say. I only know that it has kept my pathways free of unwanted growth.
Update: Many of you have asked if I dilute the vinegar with water. No, I do not. I pour it directly from jug to pump-sprayer.
We have seen a lot of solar chargers in our day. And among all of them, this is the first one we’ve seen that we will definitely run out and buy as soon as it’s made available in the U.S. It’s a portable socket that gets its power from the sun rather than the grid. You plug into a window instead of into the wall. It’s easy.
That was the whole point, according to the designers, Kyohu Song and Boa Oh: “We tried to design a portable socket, so that users can use it intuitively without special training,” they write.
It is really simple. The portable socket attaches to a window like a leech to human skin. On its underside, it has solar panels.
The solar panels suck energy from the sun. The charger converts that energy into electricity. You plug in to the charger.
Even better, the charger stores that energy. After five to eight hours of charging, the socket provides 10 hours of use. You can pop it off the window, stick it in your bag, and use it to charge up your phone with solar energy, even if you’re sitting in a dark room.
Sarah Laskow is a reporter based in New York City who covers environment, energy, and sustainability issues, among other things.
The word religion is sometimes used interchangeably with faith or belief system; however, in the words of Émile Durkheim, religion differs from private belief in that it is "something eminently social".
A global 2012 poll reports that 59% of the world's population is religious, 23% are not religious, and 13% are atheists.
There are numerous definitions of religion and only a few are stated here. The typical dictionary definition of religion refers to a "belief in, or the worship of, a god or gods" or the "service and worship of God or the supernatural".
However, writers and scholars have expanded upon the "belief in god" definitions as insufficient to capture the diversity of religious thought and experience.
Edward Burnett Tylor defined religion as "the belief in spiritual beings".
He argued, back in 1871, that narrowing the definition to mean the belief in a supreme deity or judgment after death or idolatry and so on, would exclude many peoples from the category of religious, and thus "has the fault of identifying religion rather with particular developments than with the deeper motive which underlies them". He also argued that the belief in spiritual beings exists in all known societies.
The anthropologist Clifford Geertz defined religion as a "system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that the moods and motivations seem uniquely realistic.
Alluding perhaps to Tylor's "deeper motive", Geertz remarked that "we have very little idea of how, in empirical terms, this particular miracle is accomplished. We just know that it is done, annually, weekly, daily, for some people almost hourly; and we have an enormous ethnographic literature to demonstrate it".
The theologian Antoine Vergote also emphasized the "cultural reality" of religion, which he defined as "the entirety of the linguistic expressions, emotions and, actions and signs that refer to a supernatural being or supernatural beings"; he took the term "supernatural" simply to mean whatever transcends the powers of nature or human agency.
Religion is an organized collection of belief systems, cultural systems, and world views that relate humanity to spirituality and, sometimes, to moral values.
Many religions have narratives, symbols, traditions and sacred histories that are intended to give meaning to life or to explain the origin of life or the Universe.
From their ideas about the cosmos and human nature, they tend to derive morality, ethics, religious laws or a preferred lifestyle. According to some estimates, there are roughly 4,200 religions in the world.
Many religions may have organized behaviors, clergy, a definition of what constitutes adherence or membership, holy places, and scriptures.
The practice of a religion may also include rituals, sermons, commemoration or veneration of a deity, gods or goddesses, sacrifices, festivals, feasts, trance, initiations, funerary services, matrimonial services, meditation, prayer, music, art, dance, public service or other aspects of human culture. Religions may also contain mythology.
Before It’s News has interviewed a person, who spoke on condition of anonymity, that has been a victim of the virus implantation. The person was engaged in journalistic exposure of political corruption, and suddenly police appeared on his doorstep with a search warrant specifying a search for evidence of possessing and distributing child pornography. The story is a bit convoluted here, but basically the gentleman did a little more investigation and found rogue .exe files on his computer that appeared as normal emule sharing directories but contained “hundreds to thousands” of child pornography files. The potential whistleblower claims the virus was deliberately planted on his computer in order to stop his activity.
The article surmises the Internet Crimes Against Children task force may be behind the virus planting, though why is unclear.
“I believe it was surrounded by comine.exe along with another exe file that had random characters so I don’t remember that file name since it had a certain kind of random characters and I believe it may have been in the TEMP folder.
It came with three rogue P2P file sharing applications that were not stored in the usual file directories for programs or even portable programs. Those files are called ares.exe, emule.exe, and shareaza.exe. They share possibly illegal files and files with Trojans embedded without the computer owners permission despite invalid claims by law enforcement that no one can force a user to download and share files on P2P networks. When the user discovers them and attempts to shut down the program using process termination on Task Manager(taskmgr.exe) the rogue Trojan control program attempts to revive the operation of the rogue P2P programs and will fully operate within 3-5 seconds or even up to 10 seconds depending on processing speed from CPU. No matter how many times the user continues stopping the program it comes right back. When the user attempts to end the task then quickly remove the files even with certain software, the Trojan that controls the rogue programs seems to regenerate the rogue programs which continues to share and download illegal material which can get the user in trouble…”
ESET Virus Radar has recognized the virus, and calls it Win32/MoliVampire. The short description indicates, “Win32/MoliVampire.A is a trojan which tries to download other malware from the Internet. Win32/MoliVampire.A may be spread via peer-to-peer networks.”
The trojan contains an URL address. It tries to download a file from the address. Files are copied into a shared folder of various instant messengers and P2P applications, according to the description.
In a hurried article posted on Before It’s News, a reporter emoted:
So anyone whom receives this virus or variants of Trojans similar to this virus, is at risk of being accused of distributing and possessing child pornography then having the computers and family photos, videos, and other personal data taken away forever. Then will likely end up years in federal or state prison then receives a lifetime sex offender record, isn’t that just great!!!!!
ICE Pads Their Stats
Evidently, it isn’t only alternative-news journalists who are being targeted. According to a Facebook page supporting 17-year-old autistic youth Andrew Rose:
“Operation Flicker was started By ICE [Immigration and Customs Enforcement Agency]. U.S. Immigration and Customs Enforcement is the principal investigative arm of the U.S. Department of Homeland Security (DHS) and the second largest investigative agency in the federal government. Created in 2003 through a merger of the investigative and interior enforcement elements of the U.S. Customs Service and the Immigration and Naturalization Service, “Operation Flicker” is part of Project Predator, a nationwide ICE initiative to protect children from sexual predators, including instances of sex tourism with minors, Internet child pornographers, criminal alien sex offenders, and child sex traffickers, according to the agency. Unfortunately, due to the system being used to net these predators, many children are being exposed to the the same Child Porn they were trying to stop.”
Apparently, in an effort to catch these dangerous internet predators, ICE attached child pornography images to .mp3 files on P2P sharing sites like LimeWire. Young Andrew Rose downloaded two songs that came with little surprise packages attached. Scandalously and shamefully, Andrew is actually being prosecuted. His lawyer, on the support page, stated:
“The FBI and ICE are the ones who exposed Andrew Rose to Child Pornography ….. They were the Traffickers and became “That which they Seek.”
In most American history classrooms, children are taught that in 1492, Christopher Columbus sailed the ocean blue and “discovered America.” In this narrative, Columbus is portrayed as an adventurous explorer and a national hero. It is a narrative that is profoundly romanticized and even mythical, yet despite the historical records and accounts of Columbus’s heinous crimes against indigenous peoples, he is still glorified and honored in American history and culture.
Heroificiation, as defined by author James W. Loewen, is a “degenerative process” that distorts reality and transforms “flesh-and-blood individuals into pious, perfect creatures without conflicts, pain, credibility, or human interest.” Christopher Columbus represents but one example in human history where an individual responsible for some of the most dreadful atrocities in our human history is molded into a savior-like figure and commemorated with a national holiday. It is disturbing how most American schoolchildren learn from history teachers and textbooks to not only venerate Columbus, but also to recite poems, sing songs, and perform in romanticized reenactments about his arrival to the Americas. These praises, accompanied with “Columbus Day” celebrations and parades, grossly gloss over the horrors of American Indian genocide initiated by Columbus’s expeditions.
American public schools rarely discuss Columbus’s atrocities. As Corine Fairbanks points out:
Recently, Roberta Weighill, Chumash, shared that her third grade son disagreed with his teacher about the Columbus discovery story and added that he knew Columbus to be responsible for the deaths of many Native people. The public teacher corrected him: “No. Columbus was just a slave trader.” Hmmm, just a slave trader? Oh! Is that all?
American history textbooks paint Columbus as a hero by treating his voyages into the “oceanic unknown” as exceptional and unique, as if he was the only explorer who ever journeyed to the Americas. Aside from the fact that indigenous peoples already lived in the land we now call the United States and weren’t waiting to be “discovered,” Columbus was not the first to set sail to the Americas. In his book, “Lies My Teacher Told Me,” Loewen provides a chronological list of expeditions that reached the Americas prior to Columbus, including explorers from Siberia, Indonesia, Japan, Afro-Phoenicia, Portugal, among other countries. Most of the eighteen high school history textbooks surveyed by Loewen omit the factors that prompted Columbus’s voyage in the first place: social change in Europe, advancement in military technology, use of the printing press – which allowed information to travel faster and further into Europe – and the ideological and theological rationalization for conquering new land. For example, Columbus’s greed and pursuit of gold in Haiti is either extremely downplayed or absent in textbooks. Columbus himself aligned amassing wealth with salvation, writing: “Gold is most excellent; gold constitutes treasure; and he who has it does all he wants in the world, and can even lift souls up to Paradise.” Accompanying Columbus on his 1494 expedition to Haiti was Michele de Cuneo, who wrote the following account:
After we had rested for several days in our settlement it seemed to the Lord Admiral that it was time to put into execution his desire to search for gold, which was the main reason he had started on so great a voyage full of so many dangers.
In elementary school, I remember learning that Columbus was peaceful to the indigenous people, who were in turn friendly and welcoming of the Spaniards. If anything was mentioned about war, it was always presented as, “There were good people and bad people on both sides.” Such an explanation shamelessly ignores the fact that “over 95 million indigenous peoples throughout the Western hemisphere were enslaved, mutilated and massacred.” The myth that Native Americans and Europeans were equally responsible for gruesome brutality was also reinforced in Disney’s animated feature, “Pocahontas.” The film placed Native American resistance and European violence on the same plane, i.e. the extremists on “both sides” made it bad for those who wanted peace, and colonialist domination and power was not a contributing factor to any form of resistance from the Natives. This distortion of history often likes to behave as sympathetic to Native Americans, but what it actually does is consistently depict them as “inferior” and “backwards,” while lionizing European colonizers and settlers, as well as constructing a history that is complimentary to the nationalism and pro-Americanism preached in most American schools.
I don’t think I would have learned about what Columbus really did if I didn’t start reading about Islamic history, which, too, was either ignored or vilified (especially during lessons on the Crusades) in my history classes. 1492, the same year Columbus sailed to the Americas, was also the year of the Spanish Inquisition, when Jews and Muslims were forced to convert or leave the country. The Catholic reconquest of Spain – the Reconquista – by King Ferdinand II and Queen Isabella heightened interest in expanding European Christian domination, which led to their eventual agreement to sponsor Columbus’s voyage.
Upon his arrival to the Bahamas, Columbus and his sailors were greeted by Arawak men and women. Columbus wrote of them in his log:
They … brought us parrots and balls of cotton and spears and many other things, which they exchanged for the glass beads and hawks’ bells. They willingly traded everything they owned… They were well-built, with good bodies and handsome features…. They do not bear arms, and do not know them, for I showed them a sword, they took it by the edge and cut themselves out of ignorance. They have no iron. Their spears are made of cane… . They would make fine servants…. With fifty men we could subjugate them all and make them do whatever we want.
Worth noting is how Columbus’s description of the Arawak correlates with his sense of European entitlement and superiority. In several accounts, he praised the Arawak and other indigenous tribes for being hospitable, handsome, and intelligent, but not without saying they would make “fine servants.” When Columbus justified enslavement and his wars against the Natives, he vilified them as “cruel,” “stupid,” and “a people warlike and numerous, whose customs and religion are very different from ours.”
It is also important to understand the genocide of indigenous people could not have been possible without racism and sexual violence. Cherokee scholar and feminist-activist Andrea Smith cites Ann Stoler’s analysis of racism to illustrate the relationship between sexual violence and colonialism: “Racism is not an effect but a tactic in the internal fission of society into binary opposition, a means of creating ‘biologized’ internal enemies, against whom society must defend itself.” Racism marks the “other” as “inherently dirty,” and subsequently “inherently rapable.” For this reason, Smith argues that sexual violence is a weapon of patriarchy and colonialism, as opposed to being a separate issue altogether:
Because Indian bodies are “dirty,” they are considered sexually violable and “rapable,” and the rape of bodies that are considered inherently impure or dirty simply does not count. For instance, prostitutes are almost never believed when they say they have been raped because the dominant society considers the bodies of sex workers undeserving of integrity and violable at all times. Similarly, the history of mutilation of Indian bodies, both living and dead, makes it clear that Indian people are not entitled to bodily integrity.
Sexual violence and degradation of Native bodies is evident in how Columbus used Taino women as sex slaves and sexual rewards for his men. Columbus profited off of sex-slave trade by exporting them to other parts of the world. In fact, most of his income came from slavery. In 1500, he wrote to a friend: ”A hundred castellanoes (a Spanish coin) are as easily obtained for a woman as for a farm, and it is very general and there are plenty of dealers who go about looking for girls; those from nine to ten (years old) are now in demand.”
During an online conversation, some defended Columbus by arguing he was only carrying out the “norms of his time.” Justifying Columbus’s actions by the “standards” of his time, or through historical moral relativism, is problematic, not only because it dismisses genocide, sex slavery, and land theft, but also because it suggests there are overall honorable traits about Columbus and that he should be commemorated. For instance, Bartolome de Las Casas, the Spanish-born Dominican Bishop of Chiapas, witnessed and documented the horrors of Columbus’s subjugation, enslavement, and massacre of indigenous people. He is often quoted for writing:
What we committed in the Indies stands out among the most unpardonable offenses ever committed against God and humankind and this trade [in American Indian slaves] as one of the most unjust, evil, and cruel among them.
De Las Casas was absolutely mortified by the brutality he witnessed. In numerous accounts, he reports about Columbus commanding his men to cut off the legs of children who would run away; about Spaniards hunting and killing Natives for sport; about colonialists testing the sharpness of their blades on living, breathing Native bodies; about Columbus’s men placing bets on who would cut a person in half in a single sweep of their swords. De Las Casas wrote: “Such inhumanities and barbarisms were committed in my sight as no age can parallel. My eyes have seen these acts so foreign to human nature that now I tremble as I write.”
Although De Las Casas was strongly opposed to Columbus’s enslavement and dehumanization of Native peoples, his advocacy of indigenous rights and ending slavery was motivated by his desire to “convert and baptize the ‘heathen’ Indians.” In his debate with Juan Gines de Supulveda, who argued that the Natives were “barbarians” and predisposed to slavery, De Las Casas argued that they were intelligent and capable of attaining salvation in Christianity without coercion.
The point of mentioning De Las Casas is to show that, despite his missionary agenda, he was among Columbus’s contemporaries who were outraged and disgusted by his treatment of indigenous peoples. In other words, if the argument is that Columbus shouldn’t be judged by “today’s standards,” then we ought to judge him based on De Las Casas’ account. However, it is also quite unsettling that De Las Casas’ needs to be used in this manner – what does it say about the voices of Native Americans who live today and reflect on the genocide of their ancestors? Are their voices and accounts of Columbus’s atrocities not credible enough?
Also, what are “today’s standards”? Inherit in the romantic mythology of Columbus’s heroism is the white supremacist heteropatriarchal imperialism that colonizes, exploits, and unleashes massacres and sexual violence upon people in Afghanistan, Iraq, Palestine, and in parts of the world like Pakistan where war eerily operates as if there is no war, despite US military presence, airbases, drone assaults, political intervention, etc. Entire peoples are being vilified, demonized; their histories distorted, omitted; and Native Americans continue to resist and struggle against ongoing genocide that seeks to exterminate them. In fact, it is the logic of genocide, as Smith reminds us, that insists Native peoples must fade into nonexistence. War criminals are still glorified; war crimes are still justified; inhumane practices against humanity are still occurring in secrecy.
The Reconsider Columbus Day effort challenges the status quo, not just for the sake of restoring dignity and honesty to human history, but also for eradicating tyranny, colonialism, and imperialism that exists in the present. When American schoolchildren are taught to identify with Columbus, they are aligning themselves with an oppressor and making a racial distinction between “us” and “them.” The point of dismantling the way we celebrate and honor Columbus goes beyond exposing Columbus’s personality, it’s about taking responsibility for the ways we are complicit in reinforcing the logic of genocide. It’s about decolonizing ourselves in order to bring about radical, revolutionary change to society.
Decolonize for the sake of today, and for the sake of tomorrow.
In this video, I walk you through, step by step, how I killed God. Learn how you can kill him too! Part two of two.
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During World War I, A. L. Tchijevsky, a Russian professor of Astronomy and Biological Physics, noticed that particularly severe battles followed solar flares during the sunspot peak period of 1916-17. Intrigued by the connection of human behavior to solar physics, Tchijevsky constructed an "Index of Mass Human Excitability". He compiled the histories of 72 countries from 500 BC to 1922 AD to provide a database to articulate his correlations. After rating the most significant events, Tchijevsky found that fully 80% of the most significant human events occurred during the 5 years or so of maximum sunspot activity.
The solar connection to terrestrial events has been studied by scientists ever since then, but most of the focus has been on the sun itself and on the impact of the solar cycle on the climate, weather, agriculture, commodity markets and other non-human phenomenon.
When the data is examined, it appears that when solar-geomagnetic activity is changing most rapidly and is on the ascent or on the descent of a solar cycle, when solar spots are rapidly increasing or diminishing respectively, it has the greatest potential to affect human moods, behavior patterns, creativity and historical trends.
Throughout history, cultures such as Egyptian, Hopi, Ancient Indian, Mayan, Aztec and Chinese, believed that their collective behavior could be influenced by the sun. Seers such as the famous psychic Edgar Cayce, claimed that humans meditating together could influence solar activity and that such meditations can help to establish a more peaceful future and reduce individual and collective stress. More and more groups are continuously forming with this intention. They are stanch believers that prayer, meditations and collective intentions, over time, can help upgrade consciousness and facilitate positive outcomes for the planetary whole. This is especially relevant during times of increased "human excitability," and hence increased creativity and opportunity available from the energy influxes which occur during the increase of solar activity.
Evidence for this is provided from a historical study conducted by Suitbert Ertel ("Bursts of creativity correlate with solar activity"-1997) who examined the association between solar activity and oscillations in human creativity. Using time series analysis he examined the periods of flourishing and years of increased creativity in science and the arts (e.g. painting, poetry and fiction). The results clearly show that during increased solar activity, human creative activity also peaks. Tchijevsky contributes this observation to the fact that the influence on the human nervous system is greatest when the amount of emitted energy by the sun and radiation of the earth are greatest.
We are at the beginning of the next Solar Cycle 24, which will increase over the next four to six years. There are always pessimistic and fear-based projections related to any new energetic cycles that have an interactive influence with the planet. However, the increasing light and coherence on the planet facilitates new choices and the power to change our responses to energy influxes. That’s what the global consciousness shift is about: a chance to elect heart-based choices, then take charge and do things differently and respond with more consciousness, respect, love and compassion. It’s time to end the tendency to create and repeat the same old stress-producing "play-outs" each time there in an energy influx on the planet—such as solar activity and other energetic influences—that could bring benefits and creative opportunities to help humanity spiral upward towards the next dimension of active intelligence and heart-based living.
More and more people are realizing that solar and universal energetic influxes are part of a natural cycle—they are not "out to get us". Their effects depend on how we choose to respond to them. These influxes can be a great add-on to humanity. Yet people have to take responsibility for their own energy and elect to use this creative energy influx to create deeper connections and more caring interactions with each other and Mother Earth. The GCI’s intention is to help provide self-transformational tools and technologies that help people align with their higher potentials for empowerment, in order to facilitate positive global change during the influx of the next solar cycle.
The GCI hypothesizes that: 1. All living things are interconnected and that we communicate with each other via our biological and electromagnetic fields. 2. Not only are humans affected by such energetic fields, but conversely the Earth’s energetic systems are also influenced by collective human emotions and consciousness. Much of the planetary field environment is made up of the collective consciousness of the inhabitants. 3. Large numbers of people intentionally creating heart-coherent states of care, love, compassion and appreciation will generate a coherent standing wave that can help offset the current planetary-wide wave of stress, discord and incoherence.
A major factor in the global consciousness shift is enough people realizing the need to become more self-responsible for their own energy, thoughts, feelings and actions. It is each person’s responsibility to establish balance within oneself and with the Earth. Every action counts, and by "taking charge" and increasing our coherence baseline, this shift and consciousness upgrade will be reflected in the global field environment as well. This in turn will create a mutually beneficial feedback loop between human beings and the Earth’s energetic systems.
Though not fully proven yet, we at the GCI research center feel that using our heart’s intelligence to balance and manage our mental and emotional systems, along with meditations to increase our coherence, will raise our personal frequency pitch and energetically align us with the creative opportunities and benefits that can come with this next cycle of solar activity. More people are becoming aware that they have a choice in how they interact with new energy influxes—be they spiritual, astrological, solar, lunar, environmental or social.
The Global Coherence Initiative is only one of the many emerging groups working to facilitate the planetary shift in these adventuresome and sometimes challenging times. No facilitation is "more important" than another. With a noncompetitive spirit and genuine care, all groups and individuals add a helpful piece to the grid and are energetically connected to each other at the heart level to serve the greater whole. We at the GCI honor and appreciate the love and care these groups and individual light workers from all over the world have put into this cause.
With gratitude and appreciation,
Annette Deyhle, Ph.D. and GCI Research Team
Influence of Geomagnetism and Schumann Resonances on Human Health and Behavior
July 15, 2009
In this commentary I would like to focus on this question: Is there a connection between solar activity, geomagnetic storms and the Schumann resonances and human health and behavior?
In the last commentary, I discussed the Schumann resonances. Like a tuning fork, the earth has natural sound frequencies and these are called Schumann resonances. There are about 1000 lightning storms at any given moment worldwide, which excite the cavity. These resonances form in the conductive ionosphere which acts as a wave-guide. The limited dimensions of the earth cause this wave-guide to act as a resonant cavity for electromagnetic (EM) waves in what are extremely low frequencies bands...