Posts com Tag ‘Capital’
Tesla vs. Einstein – Gravity, Relativity, Time, Variables, Constants and the Matrix
Publicado: julho 21, 2009 por Yogi em Capital, Culture, History, International, Juris, Math, Media, Nature, Non Sense, Philosophy, Politics, Psy, Science, Tech, TudoTags:and the, automatic, caos, Capital, ciência, Constants, Crise, crisis, deus, Economia, Economy, ends, Filosofia, fim do mundo, fins, freedom, fusion, god, guerra, guerra do ópio, inteligência coletiva, investiments, kaos, líder, leader, leadership, liberdade, liderança, Matrix, Media, medium, meios, Philosophy, Política, política mundial, Politics, power, principles, Psy, recession, Relativity, Science, tesla, Tesla vs. Einstein - Gravity, Time, understanding, Variables
Non Violence
Publicado: junho 22, 2009 por Yogi em Capital, Culture, History, International, Nature, Philosophy, Politics, Psy, TudoTags:Capital, deus, Filosofia, freedom, fusion, god, inteligência coletiva, líder, leader, leadership, liberdade, liderança, não violência, no violence, partidos políticos, Philosophy, Política, política mundial, Politics, world politics
From Wikipedia, the free encyclopedia
In modern times, nonviolence has been a powerful tool for social protest. Mahatma Gandhi led a decades-long nonviolent struggle against British rule in India, which eventually helped India win its independence in 1947. About 10 years later, Martin Luther King adopted Gandhi’s nonviolent methods in his struggle to win civil rights for African Americans. Then in the 1960s César Chávez organized a campaign of nonviolence to protest the treatment of farm workers in California. As Chavez once explained, “Nonviolence is not inaction. It is not for the timid or the weak. It is hard work, it is the patience to win.”[1] Another recent nonviolent movement was the “Velvet Revolution“, a nonviolent revolution in Czechoslovakia that saw the overthrow of the Communist government in 1989.[2] It is seen as one of the most important of the Revolutions of 1989.
The 14th and current Dalai Lama, Tenzin Gyatso. Dalai Lama said nonviolence is the only way progress can be made with China.[3][4]
The term “nonviolence” is often linked with or even used as a synonym for pacifism; however, the two concepts are fundamentally different. Pacifism denotes the rejection of the use of violence as a personal decision on moral or spiritual grounds, but does not inherently imply any inclination toward change on a sociopolitical level. Nonviolence on the other hand, presupposes the intent of (but does not limit it to) social or political change as a reason for the rejection of violence. Also, a person may advocate nonviolence in a specific context while advocating violence in other contexts.
Forms
Advocates of nonviolence believe cooperation and consent are the roots of political power: all regimes, including bureaucratic institutions, financial institutions, and the armed segments of society (such as the military and police); depend on compliance from citizens.[5] On a national level, the strategy of nonviolence seeks to undermine the power of rulers by encouraging people to withdraw their consent and cooperation. The forms of nonviolence draw inspiration from both religious or ethical beliefs and political analysis. Religious or ethically based nonviolence is sometimes referred to as principled, philosophical, or ethical nonviolence, while nonviolence based on political analysis is often referred to as tactical, strategic, or pragmatic nonviolence. Commonly, both of these dimensions may be present within the thinking of particular movements or individuals.[6]
Philosophical
Mahavira,To liberate one’s self, Mahavira taught the necessity of right faith, right knowledge and right conduct. Right conduct includes five great vows out of which first is Nonviolence (Ahimsa) – to cause no harm to any living being in any manner
Love of the enemy, or the realization of the humanity of all people, is a fundamental concept of philosophical nonviolence. The goal of this type of nonviolence is not to defeat the enemy, but to win them over and create love and understanding between all.[7] It is this principle which is most closely associated with spiritual or religious justifications of nonviolence, the central tenets of which can be found in each of the major Abrahamic religious traditions (Islam, Judaism and Christianity) as well as in the major Dharmic religious traditions (Hinduism, Buddhism, Jainism and Sikhism). It is also found in many pagan religious traditions. Nonviolent movements, leaders, and advocates have at times referred to, drawn from and utilised many diverse religious basis for nonviolence within their respective struggles. Examples of nonviolence found in religion and spirituality include the Sermon on the Mount when Jesus urges his followers to “love thine enemy,” in the Taoist concept of wu-wei, or effortless action, in the philosophy of the martial art Aikido, in the Buddhist principle of metta, or loving-kindness towards all beings; and in the principle of ahimsa, or nonviolence toward any being, shared by Buddhism, Jainism and some forms of Hinduism. Additionally, focus on both nonviolence and forgiveness of sin can be found in the story of Abel in the Qur’an; Liberal movements within Islam have consequently used this story to promote Jewish ideals of nonviolence.
Respect or love for opponents also has a pragmatic justification, in that the technique of separating the deeds from the doers allows for the possibility of the doers changing their behaviour, and perhaps their beliefs. Martin Luther King said, “Nonviolence means avoiding not only external physical violence but also internal violence of spirit. You not only refuse to shoot a man, but you refuse to hate him.”
Pragmatic
The fundamental concept of pragmatic nonviolence is to create a social dynamic or political movement that can effect social change without necessarily winning over those who wish to maintain the status quo.[7] In modern industrial democracies, nonviolence has been used extensively by political sectors without mainstream political power such as labor, peace, environment and women’s movements. Lesser known is the role that nonviolence has played and continues to play in undermining the power of repressive political regimes in the developing world and the former eastern bloc. Susan Ives emphasized this point with a quote from Walter Wink, “In 1989, thirteen nations comprising 1,695,000,000 people experienced nonviolent revolutions that succeeded beyond anyone’s wildest expectations… If we add all the countries touched by major nonviolent actions in our century (the Philippines, South Africa… the independence movement in India…) the figure reaches 3,337,400,000, a staggering 65% of humanity! All this in the teeth of the assertion, endlessly repeated, that nonviolence doesn’t work in the ‘real’ world.”[8]
As a technique for social struggle, nonviolence has been described as “the politics of ordinary people”, reflecting its historically mass-based use by populations throughout the world and history. Struggles most often associated with nonviolence are the non co-operation campaign for Indian independence led by Mohandas Karamchand Gandhi, the struggle to attain civil rights for African Americans, led by Martin Luther King, and People Power in the Philippines.
Also of primary significance is the notion that just means are the most likely to lead to just ends. When Gandhi said that “the means may be likened to the seed, the end to a tree,” he expressed the philosophical kernel of what some refer to as prefigurative politics. Martin Luther King, a student of Gandhian non-violent resistance, concurred with this tenet of the method, concluding that “…nonviolence demands that the means we use must be as pure as the ends we seek.” Proponents of nonviolence reason that the actions taken in the present inevitably re-shape the social order in like form. They would argue, for instance, that it is fundamentally irrational to use violence to achieve a peaceful society. People have come to use nonviolent methods of struggle from a wide range of perspectives and traditions. A landless peasant in Brazil may nonviolently occupy a parcel of land for purely practical motivations. If they don’t, the family will starve. A Buddhist monk in Thailand may “ordain” trees in a threatened forest, drawing on the teachings of Buddha to resist its destruction. A waterside worker in England may go on strike in socialist and union political traditions. All the above are using nonviolent methods but from different standpoints. Likewise, secular political movements have utilised nonviolence, either as a tactical tool or as a strategic program on purely pragmatic and strategic levels, relying on its political effectiveness rather than a claim to any religious, moral, or ethical worthiness.
Gandhi used the weapon of non-violence against British Raj
Finally, the notion of Satya, or truth, is central to the Gandhian conception of nonviolence. Gandhi saw truth as something that is multifaceted and unable to be grasped in its entirety by any one individual. All carry pieces of the truth, he believed, but all need the pieces of others’ truths in order to pursue the greater truth. This led him to believe in the inherent worth of dialogue with opponents, in order to understand motivations. On a practical level, the willingness to listen to another’s point of view is largely dependent on reciprocity. In order to be heard by one’s opponents, one must also be prepared to listen.[citation needed]
Nonviolence has even obtained a level of institutional recognition and endorsement at the global level. On November 10, 1998, the United Nations General Assembly proclaimed the first decade of the 21st century and the third millennium, the years 2001 to 2010, as the International Decade for the Promotion of a Culture of Peace and Non-Violence for the Children of the World.
Living
The violence embedded in most of the world’s societies causes many to consider it an inherent part of human nature, but others (Riane Eisler, Walter Wink, Daniel Quinn) have suggested that violence – or at least the arsenal of violent strategies we take for granted – is a phenomenon of the last five to ten thousand years, and was not present in pre-domestication and early post-domestication human societies. This view shares several characteristics with the Victorian ideal of the Noble savage.
For many, practicing nonviolence goes deeper than withholding from violent behavior or words. It means caring in one’s heart for everyone, even those one strongly disagrees with, that is who are antithetical or opposed. For some, this principle entails a commitment to restorative or transformative justice and prison abolition. By extrapolation comes the necessity of caring for those who are not practicing nonviolence, who are violent. Of course no one can simply will themselves to have such care, and this is one of the great personal challenges posed by nonviolence – once one believes in nonviolence in theory, how can the person live it?
Animal rights
Nonviolence, for some, involves extending it to animals, usually through vegetarianism or veganism.
Methods
Nonviolent action generally comprises three categories: Acts of Protest and Persuasion, Noncooperation, and Nonviolent Intervention. [9]
Acts of protest
Nonviolent acts of protest and persuasion are symbolic actions performed by a group of people to show their support or disapproval of something. The goal of this kind of action is to bring public awareness to an issue, persuade or influence a particular group of people, or to facilitate future nonviolent action. The message can be directed toward the public, opponents, or people affected by the issue. Methods of protest and persuasion include speeches, public communications, petitions, symbolic acts, art, processions (marches), and other public assemblies.[10]
Noncooperation
Noncooperation involves the purposeful withholding of cooperation or the unwillingness to initiate in cooperation with an opponent. The goal of noncooperation is to halt or hinder an industry, political system, or economic process. Methods of noncooperation include labor strikes, economic boycotts, civil disobedience, tax refusal, and general disobedience.[10]
Nonviolent intervention
Nonviolent intervention, compared to protest and noncooperation, is a more direct method of nonviolent action. Nonviolent intervention can be used defensively—for example to maintain an institution or independent initiative—or offensively- for example to drastically forward a nonviolent struggle into the opponent’s territory. Intervention is often more immediate and effective than the other two methods, but is also harder to maintain and more taxing to the participants involved. Methods of intervention includes occupations (sit-ins), blockades, fasting (hunger strikes), truck cavalcades, and dual sovereignty/parallel government. [10]
Tactics must be carefully chosen, taking into account political and cultural circumstances, and form part of a larger plan or strategy. Gene Sharp, a political scientist and nonviolence activist, has written extensively about methods of nonviolence including a list of 198 methods of nonviolent action.[11] In early Greece, Aristophanes‘ Lysistrata gives the fictional example of women withholding sexual favors from their husbands until war was abandoned. The deterrence of violent attack and promotion peaceful resolution of conflicts, as a method of intervention across borders, has occurred throughout history with some failures (at least on the level of deterring attack) such as the Human Shields in Iraq because it failed to ascertain the value of the goal compared with the value of human life in its context of war; but also many successes, such as the work of the Guatemala Accompaniment Project[12]. Several non-governmental organizations, including Peace Brigades International and Christian Peacemaker Teams, are working in this area . Their primary tactics are unarmed accompaniment, human rights observation, and reporting.[13][14]
Another powerful tactic of nonviolent intervention invokes public scrutiny of the oppressors as a result of the resisters remaining nonviolent in the face of violent repression. If the military or police attempt to violently repress nonviolent resisters, the power to act shifts from the hands of the oppressors to those of the resisters. If the resisters are persistent, the military or police will be forced to accept the fact that they no longer have any power over the resisters. Often, the willingness of the resisters to suffer has a profound effect on the mind and emotions of the oppressor, leaving them unable to commit such a violent act again. [15][16].
There are also many other leaders and theorists of nonviolence who have thought deeply about the spiritual and practical aspects of nonviolence, including: Leo Tolstoy, Lech Wałęsa, Petra Kelly, Nhat Hanh, Dorothy Day, Ammon Hennacy, Albert Einstein, John Howard Yoder, Stanley Hauerwas, David McReynolds, Johan Galtung, Martin Luther King, Mohandas Karamchand Gandhi, Daniel Berrigan, Khan Abdul Ghaffar Khan, Mario Rodríguez Cobos (pen name Silo) and César Chávez.
“ | We will wear you down by our capacity to suffer. | ” |
— Martin Luther King, 1963[17]
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Green politics
Part of the Politics series on |
Green politics |
Environment Portal Politics portal |
Nonviolence has been a central concept in green political philosophy. It is included in the Global Greens Charter. Greens believe that society should reject the current patterns of violence and embrace nonviolence. Green Philosophy draws heavily on both Gandhi and the Quaker traditions, which advocate measures by which the escalation of violence can be avoided, while not cooperating with those who commit violence. These greens believe that the current patterns of violence are incompatible with a sustainable society because it uses up limited resources and many forms of violence, especially nuclear weapons, are damaging for the environment. Violence also diminishes one and the group.
Some green political parties, like the Dutch GroenLinks, evolved out of the cooperation of the peace movement with the environmental movement in their resistance to nuclear weapons and nuclear energy.
As Green Parties have moved from the fringes of society towards becoming more and more influential in government circles, this commitment to nonviolence has had to be more clearly defined. In many cases, this has meant that the party has had to articulate a position on non-violence that differentiates itself from classic pacifism. The leader of the German Greens, for example, was instrumental in the NATO intervention in Serbia, arguing that being in favor of nonviolence should never lead to passive acceptance of genocide. Similarly, Elizabeth May of the Green Party of Canada has stated that the Canadian intervention in Afghanistan is justified as a means of supporting women’s rights.
This movement by Green leadership has caused some internal dissension, as the traditional pacifist position is that there is no justification ever for committing violence.
Revolution
Certain individuals (Barbara Deming, Danilo Dolci, Devere Allen etc.) and party groups (eg. Committees of Correspondence for Democracy and Socialism, Democratic Socialists of America, Socialist Party USA, Socialist Resistance or War Resisters League) have advocated nonviolent revolution as an alternative to violence as well as elitist reformism. This perspective is usually connected to militant anti-capitalism.
Many leftist and socialist movements have hoped to mount a “peaceful revolution” by organizing enough strikers to completely paralyze it. With the state and corporate apparatus thus crippled, the workers would be able to re-organize society along radically different lines.[citation needed] Some have argued that a relatively nonviolent revolution would require fraternisation with military forces.[18]
Criticism
Leon Trotsky, Frantz Fanon, Reinhold Niebuhr, Subhash Chandra Bose, George Orwell, Ward Churchill[19] and Malcolm X were fervent critics of nonviolence, arguing variously that nonviolence and pacifism are an attempt to impose the morals of the bourgeoisie upon the proletariat, that violence is a necessary accompaniment to revolutionary change, or that the right to self-defense is fundamental.
In the midst of violent repression of radical African Americans in the United States during the 1960s, Black Panther member George Jackson said of the nonviolent tactics of Martin Luther King, Jr.:
“The concept of nonviolence is a false ideal. It presupposes the existence of compassion and a sense of justice on the part of one’s adversary. When this adversary has everything to lose and nothing to gain by exercising justice and compassion, his reaction can only be negative.”[20][21]
Malcolm X also clashed with civil rights leaders over the issue of nonviolence, arguing that violence should not be ruled out where no option remained:
- “I believe it’s a crime for anyone being brutalized to continue to accept that brutality without doing something to defend himself.”[22]
Lance Hill criticizes nonviolence as a failed strategy and argues that black armed self-defense and civil violence motivated civil rights reforms more than peaceful appeals to morality and reason (see Lance Hill’s “Deacons for Defense”)[23].
In his book How Nonviolence Protects the State, anarchist Peter Gelderloos criticizes nonviolence as being ineffective, racist, statist, patriarchal, tactically and strategical inferior to militant activism, and deluded.[24] Gelderloos claims that traditional histories whitewash the impact of nonviolence, ignoring the involvement of militants in such movements as the Indian independence movement and the Civil Rights movement and falsely showing Gandhi and King as being their respective movements’ most successful activists.[25] He further argues that nonviolence is generally advocated by privileged white people who expect “oppressed people, many of whom are people of color, to suffer patiently under an inconceivably greater violence, until such time as the Great White Father is swayed by the movement’s demands or the pacifists achieve that legendary ‘critical mass.'”[26]
The efficacy of nonviolence was also challenged by some anti-capitalist protesters advocating a “diversity of tactics” during street demonstrations across Europe and the US following the anti-World Trade Organization protests in Seattle, Washington in 1999. American feminist writer D. A. Clarke, in her essay “A Woman With A Sword,” suggests that for nonviolence to be effective, it must be “practiced by those who could easily resort to force if they chose.” This argument reasons that nonviolent tactics will be of little or no use to groups that are traditionally considered incapable of violence, since nonviolence will be in keeping with people’s expectations for them and thus go unnoticed. Such is the principle of dunamis (from the Greek: δύνάμις or, restrained power).
Niebuhr’s criticism of nonviolence, expressed most clearly in Moral Man and Immoral Society (1932) is based on his view of human nature as innately selfish, an updated version of the Christian doctrine of original sin. Advocates of nonviolence generally do not accept the doctrine of original sin (though Martin Luther King, Jr., did accept a modified version of Niebuhr’s teachings on the subject).[citation needed]
Property damage
One minor, but commonly debated issue is whether the destruction of or damage to non-living objects, as opposed to people is actual “violence”. In much nonviolence literature, including Sharp, various forms of sabotage and damage to property are included within the scope of nonviolent action, while other authors consider destruction or destructive acts of any kind as potentially or actually a form of violence in that it might generate fear or hardship upon the owner or person dependent on that object.
Other authors or activists argue that property destruction can be strategically ineffective if the act provides a pretext for further repression or reinforces state power. Lakey, for instance, argues that the burning of cars during the Paris uprising of 1968 only served to undermine the growing working and middle-class support for the uprising and undermined its political potential.[citation needed]
Sabotage of machinery used in war, either during its production or after, complicates the issue further. Is saving a life by destroying property that will later be used for violence a violent act, or is passively allowing weapons to be used later the violent act (i.e. non-violence that leads to violence)? At a less abstract level, if someone is being beaten with a stick, it is usually not considered an act of violence to take the stick away, but if the stick falls to the ground and you break it, is that still considered a violent action?
In all of these debates it is relevant to consider the question of whether the perpetrator or victim of violence determines what is “violent”. Also, relative power of parties and the type of “weapon” being applied is relevant to the issue. Palestinian children throwing rocks at Israeli tanks as an example cited. Force itself here becomes a relative measure of power and petty violence by the disenfranchised may be violence, but ultimately is not the same as overarching “power” to destroy.
Differing views
The term nonviolence is sometimes used to define different sets of limitations or features, as different actions are considered violent or not violent. In a Wikipedia article on the 2008 Tibetan unrest, a quotation from Dawa Tsering, an Additional Secretary in the Department of Information and International Relations of the Tibetan government-in-exile claims that actions of beating people and setting fire to a building with people holed up inside who end up being burnt to death are both scenarios of nonviolence; though, some Western definitions would clearly clash with their definition of nonviolence which appears to include everything but intentional causing of fatal harm. In an interview with Radio France International Tsering said[27]:
“ | First of all, I must make it clear that the Tibetan (rioters) has been non-violent throughout (the incident). …the Tibetans rioters were beating Han Chinese, but only beating took place. After the beating the Han Chinese were free to flee. Therefore [there were] only beating, no life was harmed. Those who were killed were all results of accidents. …the Han Chinese all went into hiding upstairs. When the Tibetan [rioters] set fire to the buildings, the Han Chinese remained in hiding instead of escaping, the result is that these Han Chinese were all accidentally burnt to death. Those who set and spread the fire, on the other hand, had no idea whatsoever that there were Han Chinese hiding upstairs. Therefore not only were Han Chinese burnt to death, some Tibetans were burnt to death too. Therefore all these incidents were accidents, not murder. | ” |
Organizations
- Albert Einstein Institution
- Alternatives to Violence Project
- Bil’in
- Christian Peacemaker Teams
- Educators for Nonviolence
- Ethiopian Institute for Nonviolence Education and Peace Studies
- Fellowship of Reconciliation
- Food Not Bombs
- Worldwide Green Parties
- Green Party US
- Greenpeace
- Humanist Movement
- Jammu Kashmir Liberation Front (Yasin Malik)
- Jonah House
- Civil Society Leadership Institute
- Nevada Desert Experience
- Nonviolence International
- Nonviolent Peaceforce
- Pax Christi
- Peace churches
- Peace Brigades International
- Peaceworkers UK
- Pentecostal Charismatic Peace Fellowship
- Shahmai Network
- Soulforce
- United States Institute of Peace
- War Resisters’ International
See also
- Ahimsa
- Anti-nuclear movement
- Anti-war
- Arne Naess
- Christian anarchism
- Christian pacifism
- Civil disobedience
- Department of Peace
- Direct action
- Khan Abdul Ghaffar Khan
- List of nonviolence scholars and leaders
- Nonkilling
- Nonresistance
- Nonviolent Communication
- Nonviolent jihad
- Nonviolent resistance
- Nonviolent revolution
- Pacifism
- People Power Revolution
- Prison abolition
- Satyagraha
- Spiral of Violence
- Tolstoyan
- Transformative justice
- Turning the other cheek
Charas
Publicado: maio 31, 2009 por Yogi em Capital, Culture, History, Psy, TudoTags:cannabis, Capital, charas, deus, Economia, Economy, fusion, god, himalayas, hinduism, Psy, religion
Charas
Contents |
History of charas
Charas has been used across the Indian sub-continent for its medicinal and religious properties for thousands of years[1] and was sold in government shops (along with opium) in the early days of the British Empire[2]. Charas plays an important and often integral role in the culture and ritual of the Hindu religion, especially among the Shaivs – the sub-division of Hinduism holding Lord Shiva to be the supreme god (in contrast to Vaishnavs who worship Lord Vishnu) and it is venerated as being one of the aspects of Lord Shiva.
Despite this long history, in India charas was made illegal in the 1980s and draconian sentences were introduced. Even the mere possession had a mandatory ten year prison sentence. These laws have now been somewhat relaxed, however Charas has been known to be a popular medium for police to extort bribes from consumers of the drug.
Even at the peak of the crackdown, charas was still popular and it remains so today, especially amongst Indian sadhus. The Naga Sadhus, Aghoris and Tantric Bhairav sects smoke it freely because they claim its use as being an integral part of their daily life. Many smoke it in clay pipes called chillums, using a cotton cloth to cover the smoking end of the chillum or by inserting a tightly packed pebble sized ball of cannabis as filter for the chillum. Before lighting the chillum they will chant the many names of Shiva in veneration. The government even provides its supply in huge quantity to meet the demand during the largest gathering of sadhus of all sects during the Kumbh mela, or festival of the holy men.[citation needed]
Local cultivation
The best charas grown in India comes from the mountains. The variety from Manaliand Malana in Himachal Pradesh is considered to be of the highest quality throughout both Pakistan and India. For this reason, the Indian subcontinent has become very popular with backpackers and those involved in drug smuggling. The best charas is made very high up away from the police and is known as ‘cream’.
The resin sticks to one’s palms and by the end of the day one has harvested perhaps 8 or 9 grams of charas. The faster one works, the lower the quality of charas. Hence, to make ‘Malana cream’ it is necessary to go very slowly and it is only possible to make a few grams a day. Nowadays production of cannabis in the Himalayas has increased as growing demand for the Malana cream named after the village it has been made. This ancient art is disappearing under the pressure to capitalize on the domestic and international market for charas.
[edit]Gardaa
Gardaa is a type of Charas made in Pakistan using dried cannabis of high potency. It is a very pure form of Charas; free from any additive chemicals. It is a very pliable substance which can take any shape. Usually sold in the shape of balls, Gardaa starts dissolving into smaller particles even with the heat of the palm. Gardaa is an Urdu word which means “Dust”. It is named Gardaa due to its similarity in colour to mud or brown thick dust. Charas is mostly consumed after it is heated. After it is heated, the “brown powder” changes into a smooth “greenish mass”. The term gardaa is also some times used to describe the greenish powder-form of charas. Gardaa has two types mainly, one is soft, solid, smooth structure known as pakka garda and the other one is kacha gardaa, kacha gardaa is a soft powder which is green (or lightly green brown sometimes).
Although gardaa is available throughout Pakistan, but it is made in northern tribal areas of Pakistan and in Afghanistan. it is mainly available in Peshawer, and even though the smell may linger in bazaars, it is not sold openly – though with a help of a guide one can find it. In N-W.F.P., It can mostly be found in those areas which lie on the border with Khyber Agency and Kurram Agency. One such place is Shah Kass which is part of Khyber Agency and borders with the Hayatabad neighborhood of Peshawar city. One “tola” averagely costs 170-210 Pakistani Rupees. Its price has increased due to the tension in the Tribal Areas. Gardaa is smoked, usually mixed with cigarette tobacco and rolled back into the cigarette blank. Cigarettes that burn longer due to cigarette paper/tobacco qualities are preferred for mixing and smoking Gardaa. To smoke Gardaa in a Cigarette, Cigarette tobacco is taken out and refined using hands to make it into smaller particles. Tobacco leaves with less moisture are easier to crush. Gardaa is than heated to make it soft; this is often referred to as ‘cooking’. The objective is to dissolve the Gardaa in the tobacco to make a mix while wasting minimum smoke value (meaning heated only enough to make it soft without burning it into smoke). Once mixed with the tobacco using hands it is filled back into the cigarette blank. The cigarette is tightly filled back to ensure maximum smoke in each puff.
Rolling paper is also used to smoke Gardaa. Gardaa with tobacco mixture is filled into the rolling paper to make a joint.
In the Indian administered part of Kashmir, Gardaa is made from dried cannabis leaves of low quality. They put the material into a cornleaf, by twisting the leaf the material is being pressed in the shape of a corkscrew. After some weeks or months of fermentation the unwrapped product is sold in its typical twisted shape but now in strong consistence for only half the price of charas. The colour is depending on the quality ranging from green to brown. In the seventies and eighties it was also available in Germany sometimes.[citation needed] What my prededessor describes is the most common way of producing Hashish in Morocco, Lebanon and Turkey.[citation needed] This method was introduced by western backpackers to the himalayan countries and was adopted by the local people.[citation needed] Traditionally they only produce Charas, Garda, Ganja andBhang from cannabis.
is the name given to hand-made hashish in Afghanistan, Pakistan, Nepal and India. It is made from the extract of the cannabis plant (Cannabis sativa). The plant grows wild throughout Northern India, Pakistan and the Himalayas (its putative origin) and is an important cash crop for the local people.
See also
É a tal da gripe…
Publicado: maio 1, 2009 por E=m.c² em Capital, Non Sense, Politics, Science, TudoTags:3WW, caos, Capital, conspiração, corporations, Crise, crisis, Dinheiro, Economia, Economy, end of the world, ends, fim do mundo, gripe, gripe mexicana, gripe suina, influenza, kaos, laboratório, laboratories, money, money power, novavax, OMS, poder do dinheiro, política mundial, Politics, surto de gripe, swine flu, third world war, WHO, world government, world politics
Conspiration here we are!
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Nikola Tesla – Mad Electricity – History Channel
Publicado: abril 11, 2009 por Yogi em Capital, History, International, Nature, Non Sense, Politics, Science, Tech, TudoTags:bioeletromagnetismo, Capital, ciência, death ray, deus, Dinheiro, dublado, earthquake machine, Economia, Economy, energia elétrica, Free Energy, fusion, inteligência coletiva, JP Morgan, liberdade, mad eletricity, mágica, Nickola Tesla, occult, quintessencial, Science, secret government, streaming, technology, tesla, tesla coil, torrent, understanding, wardencliff tower, Westinghouse, you tube
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Esse é o mais científico e didádito de todos. História da guerra entre a vaidade e a genialidade, apoiada querências mundanas do poder e dinheiro. Edison e Marconi x Tesla. Show de bola.
Veja o documentário acima dublado em PT.
Chegou a eletricidade sem fio (Época Negócios)
Estou ao lado de um gênio americano nascido na Croácia. Num escritório parcialmente vazio em Watertown, Massachusetts, em breve poderei me transformar num pedaço de carvão. Bem, se isso não acontecer, serei testemunha do maior avanço da ciência da eletricidade em centenas de anos.
Só os deuses se metem com elétrons. Só um tolo os arremessaria pelos ares. E, no entanto, aqui estou, em uma sala de reuniões com um cientista que vai mandar pelos ares 120 volts. “Não se preocupe”, diz Marin Soljacic, professor assistente do MIT e vencedor do prêmio MacArthur de 2008, para gênios. Soljacic é o criador de um invento que está prestes a pôr em funcionamento. Voltamos, então, nossa atenção para um aparelho de TV Toshiba localizado a 1,5 metro de distância, sobre uma mesa dobrável. Ele deve estar brincando: não há fio algum conectado ao aparelho. Ele está desligado. Silêncio. Se Soljacic estiver certo – se seus elétrons, que não estão limitados a espaço algum, forem capazes de ligar a TV do outro lado da sala –, ele será autor de uma façanha tão sutil na física, e tão profunda, que pode até mudar o mundo e também torná-lo bilionário. Prendo o fôlego. Soljacic liga o interruptor.
Ele não é o primeiro a tentar ligar um aparelho eletrônico a distância, emitindo em sua direção elétrons pelo ar. Muita gente diz que o inventor sérvio Nikola Tesla, autor de muitas das invenções que definiram a moderna era da eletricidade, foi o primeiro a liberar os elétrons de suas amarras. Isso em 1890. Tesla baseou sua ideia de eletricidadesem fio em um conceito conhecido como indução eletromagnética, descoberto por Michael Faraday em 1831, segundo o qual a corrente elétrica que corre por um fio pode fazer com que percorra também outro fio próximo. Para ilustrar esse princípio, Tesla construiu duas enormes torres de “superenergia”, que transmitiriam uma corrente pelo ar dos Estados Unidos e seria recebida a distancia por aparelhos elétricos do mundo todo.
Poucos acreditaram que seria possível. E, de fato, é preciso reconhecer que não ocorreu exatamente o que se previa. Quando, em Colorado Springs, Tesla acionou suas torres de 61 metros e 1 milhão de volts, elas dispararam faíscas de eletricidade de 130 metros e centelhas se esparramaram pelo chão. Da grama em volta do laboratório brotou um tom azulado. O efeito fora forte demais.
Mas agora o sonho de Tesla tornou-se realidade. Depois de mais de 100 anos, diversas empresas estão trazendo ao mercado tecnologias capazes de transmitir, com segurança, aenergia pelo ar – um feito que prenuncia o fim das amarras que ainda seguravam nossa era eletrônica. Até então, a expressão mobilidade eletrônica era uma mentira: como podemos chamar de portátil um laptop que precisa ser realimentado a cada quatro horas, como se fosse um embrião dependente do cordão umbilical? O mundo está prestes a ser curado do transtorno da fixação e prestes a entrar na era da eletricidade sem fio.
Disponibilidade: imediata
O primeiro sistema de energia sem fio a chegar ao mercado é um aparelho indutivo, bem parecido com aquele que Tesla vislumbrou, mas muito menor. Parece um mouse pad e transmite energia pelo ar a uma distância de até 5 centímetros. Uma bobina energizada cria um campo magnético que, conforme Faraday previu, faz com que a corrente percorra uma pequena bobina secundária instalada em qualquer dispositivo eletrônico, como uma lanterna. A corrente elétrica que passa pela bobina secundária modifica a bateria recarregável contida no aparelho. Você poderá colocar quantos aparelhos quiser em cima do pad e todos serão recarregados. Não há perigo para o usuário, pois como ele fica invisível para os campos magnéticos criados pelo sistema, não haverá fluxo de eletricidade em sua direção, se ele ficar entre o pad e o equipamento.
A principal empresa desse setor parece ser a Fulton Innovation, de Michigan, que apresentou a primeira série de produtos que podem ser recarregados sem a necessidade de fios no Consumer Electronics Show, realizado no início deste ano. O novo sistema eCoupled da empresa, baseado no uso do pad, está disponível para a polícia, o corpo de bombeiros, equipes de resgate e frotas de empreiteiras.
Disponibilidade: imediata
Os sistemas de indução estão só no começo. Alguns dos exemplos mais fascinantes da eletricidade sem fio baseiam-se nos sistemas de radiofre quência. Embora menos eficientes, trabalham com distâncias de até 26 metros. A eletricidade é transformada em ondas de rádio que se deslocam pelo ambiente. Em seguida, são enviadas a um receptor de energiaque as transforma novamente em corrente direta de baixa voltagem. Imagine um relógio que não precise jamais ter sua bateria substituída. A tecnologia já está sendo usada pelo Departamento de Defesa americano. Este ano, estará disponível para consumidores sob a forma de pequenos aparelhos domésticos.
Disponibilidade: de 12 a 18 meses
A outra tecnologia inventada por Soljacic foi apelidada de WiTricity. É capaz de fornecer eletricidade para uma sala, desde que esteja repleta de aparelhos prontos para isso. Embora a WiTricity use duas bobinas – uma energizada e outra não, assim como o eCoupled –, ela difere porque as bobinas não precisam estar próximas para a transferência deenergia. A exemplo da ressonância acústica, que permite a uma cantora de ópera quebrar um copo com a voz, a ressonância magnética pode disparar uma resposta energética em direção a algum objeto mais distante. Mas a bobina receptora precisa estar “afinada” com a energizada. A WiTricity não depende da linha de visão. Uma bobina energizada no porão pode fornecer eletricidade para o resto da residência, sem fio. Existem ainda outras empresas pesquisando, como a WiPower, da Flórida, e a Powercast, de Pittsburgh.
Enquanto protejo aquela parte vital do corpo, surge um ruído no fundo da sala. Soljacic conseguirá ligar a TV? Ele pressiona o interruptor e o pequeno televisor, a 1,5 metro de distância, adquire vida. Sem fio algum. O DVD acoplado também é acionado. Imagens coloridas brilham na tela. Os olhos de Soljacic dançam à luz da imagem refletida.
The Missing Secrets Of Nikola Tesla 1/5
Publicado: abril 11, 2009 por Yogi em TudoTags:bioeletromagnetismo, Capital, ciência, death ray, deus, Dinheiro, Economia, Economy, energia elétrica, Free Energy, fusion, inteligência coletiva, JP Morgan, liberdade, mágica, Nickola Tesla, occult, quintessencial, Science, secret government, technology, tesla, tesla coil, understanding, wardencliff tower, Westinghouse
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The Prestige – O Grande Truque – Nickola Tesla – 2009
Publicado: abril 11, 2009 por Yogi em Cinema, Nature, Science, Tech, TudoTags:bioeletromagnetismo, Capital, ciência, death ray, deus, Dinheiro, Economia, Economy, energia elétrica, fusion, inteligência coletiva, JP Morgan, liberdade, mágica, Nickola Tesla, Science, technology, tesla, understanding, wardencliff tower, Westinghouse
Tava vendo umas coisas sobre Nickola Tesla e baixei o filme “The Prestige”. Enquanto baixava descobri que o filme chega faz pouco no Brasil (2009 no Brasil e 2006 nos EUA)! O filme trata ficcionalmente (?) a trama histórica que viveram Nickola Tesla e Thomas Edison, financiados pelo capital financeiro e industrial do início do século. A história de Tesla pode ser resumida como o cara que realmente dominou o fenômeno da eletricidade e magnetismo de tal forma que pode ser assustadora para um ser humano pouco informado sobre o estágio das ciências atual. De toda forma, é Hollywood, com Nicholas Cage, então a coisa é uma mistura de crença e ficcção apoiada na realidade dos EUA do início do século, e claro, apoiada num roteiro mais ou menos de um mágico e uma mulher maneira que fazem mágicas boas de mais para serem verdade – contado de forma pouco crédula, mas que entretém a massa. Vale pelo Tesla e para se viajar na tecnologia do cara que inventou o radio, as trasmissões wireless, o death ray, entre outras tantas possibilidades como gerar energia a custo zero e trasmitir energia elétrica sem fios e de forma inofensiva aos humanos.
Veja no IMDB.
Veja crítica do Cineweb/UOL.
Trailer com legendas (nos cinemas)
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FMI pressiona leste da UE a adotar o euro
Publicado: abril 6, 2009 por Yogi em Capital, International, Philosophy, Politics, TudoTags:Capital, Crise, crisis, Dinheiro, Economia, Economy, money
Os Estados da União Europeia atingidos pela crise na Europa central e oriental deveriam considerar abrir mão de suas moedas em favor do euro mesmo sem se juntarem formalmente à eurozona, de acordo com o Fundo Monteário Interncional.
A eurozona poderia afrouxar suas regras de adesão para que os países pudessem entrar como semimembros, sem cadeiras no conselho do Banco Central Europeu, diz o fundo.
“Para os países da UE, a euroização oferece os melhores benefícios para resolver o acúmulo de dívida em moeda estrangeira, removendo a incerteza e restaurando a confiança.”
“Sem a euroização, alguns países teriam de fazer uma contenção de gastos massiva para lidar com a dívida em moeda estrangeira, contra uma resistência política crescente”.
A divulgação do relatório confidencial, preparado há cerca de um mês, pode reacender o debate violento em relação às estratégias de assistência para a Europa central e oriental.
Ainda que os líderes globais tenham elogiado o sucesso da cúpula do G20 na semana passada, os desafios da Europa oriental continuam existindo. Em meio a uma recessão que se aprofunda, Ucrânia e Latvia, dois Estados que já estão em programas do FMI, recentemente recusaram-se a aprovar as reformas exigidas pelo FMI. Um terceiro país, a Hungria, está com dificuldades para criar um governo capaz de implementar as reformas.
O relatório do FMI foi compilado para apoiar uma campanha de Reconstrução e Desenvolvimento do Fundo, do Banco Mundial e do Banco Europeu para persuadir a UE e os Estados do leste europeu a apoiarem uma estratégia anti-crise de amplitude regional, incluindo um fundo de resgate regional. A campanha fracassou em meio a uma oposição generalizada tanto dos Estados do oeste quanto do leste europeu.
Membros da eurozona também são contra facilitar as regras de entrada no grupo, assim como o BCE.
O FMI, que prevê um declínio de 2,5% n produto interno bruto regional em 2009, estima que a “Europa emergente” – incluindo a Turquia – precisará rolar US$ 413 bilhões de dívida externa que vencem em 2009 e cobrir US$ 84 bilhões em dívidas de conta corrente projetadas.
O relatório estima que o “abismo financeiro” – dinheiro que as instituições financeiras internacionais, a UE e os governos precisarão – será de US$ 123 bilhões este ano e US$ 63 bilhões no próximo, ou seja, US$ 186 bilhões no total.
A maior parte disso poderia vir do FMI. Mas o relatório diz que “até US$ 105 bilhões” teriam de vir de outras fontes, inclusive da UE.
The worst economic recession since 1930’s
Publicado: março 12, 2009 por E=m.c² em Capital, International, Math, PoliticsTags:Capital, Crise, crisis, Dinheiro, Economia, epic, MIT, money, recession
MIT meeting on the world crisis.
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