Nädalavahetusel käisime kursaga Cairncornsi rahvuspargis. Ilus oli. Tore oli. Kinnistas, et tagasiteed pole, ei minul looduskaitsesse ega kellelgi minevikku. Ainult edasi edasi edasi, et kõik saaks selliseks nagu me tahame.
Monday, 31 January 2011
Hüvasti looduskaitse
Nädalavahetusel käisime kursaga Cairncornsi rahvuspargis. Ilus oli. Tore oli. Kinnistas, et tagasiteed pole, ei minul looduskaitsesse ega kellelgi minevikku. Ainult edasi edasi edasi, et kõik saaks selliseks nagu me tahame.
Friday, 28 January 2011
Agendas
We met in the afternoon and she said: "I've lost something. Where is it?"
"I don't know. What are you looking for?"
"I'm not sure, but I saw it somewhere just the other day..."
Photo Andrei Tarkovky
Thursday, 27 January 2011
African flowers
The flowers travel from the Kenyan farm to a florist in London in 48h.
Photo Marco Longari
Wednesday, 26 January 2011
Michel Foucault
M.F.: /---/ I think that central issue of philosophy and critical thought since the eighteenth century has always been, still is, and will, I hope, remain the question: What is this Reason that we use? What are its historical effects? What are the limits, and what are its dangers? How can we exist as rational beings, fortunately committed to practicing a rationality that is unfortunately crisscrossed by intrinsic dangers? One should remain as close to this question as possible, keeping in mind that it is both central and extremely difficult to resolve. /---/
1984 “Space, Knowledge, and Power” in P.Rabinow (ed.) 1984 The Foucault Reader.
Wikipedia:
Michel Foucault (French pronunciation: [miʃɛl fuko]), born Paul-Michel Foucault (15 October 1926 – 25 June 1984), was a French philosopher, sociologist, and historian of ideas. He held a chair at the prestigious Collège de France with the title "History of Systems of Thought," and also taught at the University at Buffalo and the University of California, Berkeley.
Foucault is best known for his critical studies of social institutions, most notably psychiatry, medicine, the human sciences, and the prison system, as well as for his work on the history of human sexuality. His writings on power, knowledge, and discourse have been widely influential. In the 1960s Foucault was associated with structuralism, a movement from which he distanced himself. Foucault also rejected the poststructuralist and postmodernist labels later attributed to him, preferring to classify his thought as a critical history of modernity rooted in Kant. Foucault's project was particularly influenced by Nietzsche, his "genealogy of knowledge" a direct allusion to Nietzsche's "genealogy of morality". In a late interview he definitively stated: "I am a Nietzschean."
---
Foucault's personal life during the École Normale was difficult—he suffered from acute depression. As a result, he was taken to see a psychiatrist. During this time, Foucault became fascinated with psychology.
Wikipedia:
Acute depression.
Major depressive disorder (MDD) (also known as recurrent depressive disorder, clinical depression, major depression, unipolar depression, or unipolar disorder) is a mental disorder characterized by an all-encompassing low mood accompanied by low self-esteem, and by loss of interest or pleasure in normally enjoyable activities.
1984 “Space, Knowledge, and Power” in P.Rabinow (ed.) 1984 The Foucault Reader.
Wikipedia:
Michel Foucault (French pronunciation: [miʃɛl fuko]), born Paul-Michel Foucault (15 October 1926 – 25 June 1984), was a French philosopher, sociologist, and historian of ideas. He held a chair at the prestigious Collège de France with the title "History of Systems of Thought," and also taught at the University at Buffalo and the University of California, Berkeley.
Foucault is best known for his critical studies of social institutions, most notably psychiatry, medicine, the human sciences, and the prison system, as well as for his work on the history of human sexuality. His writings on power, knowledge, and discourse have been widely influential. In the 1960s Foucault was associated with structuralism, a movement from which he distanced himself. Foucault also rejected the poststructuralist and postmodernist labels later attributed to him, preferring to classify his thought as a critical history of modernity rooted in Kant. Foucault's project was particularly influenced by Nietzsche, his "genealogy of knowledge" a direct allusion to Nietzsche's "genealogy of morality". In a late interview he definitively stated: "I am a Nietzschean."
---
Foucault's personal life during the École Normale was difficult—he suffered from acute depression. As a result, he was taken to see a psychiatrist. During this time, Foucault became fascinated with psychology.
Wikipedia:
Acute depression.
Major depressive disorder (MDD) (also known as recurrent depressive disorder, clinical depression, major depression, unipolar depression, or unipolar disorder) is a mental disorder characterized by an all-encompassing low mood accompanied by low self-esteem, and by loss of interest or pleasure in normally enjoyable activities.
Tuesday, 25 January 2011
Raamatukogus
Jõin ära ühe Red Bulli ja äkki kuulsin korruse teisest otsast hüääni nägelusi, tead küll, selliseid nagu nendes Aafrika loodusfilmides, mida pühapäevahommikuti vaadatud sai. Raamaturiiulid vajusid aega ja ruumi laiali suurteks loomakarjadeks. Natuke rühmakuti ja veidi eraldi istuvatest inimõpilastest said jändrikud savannipuud, mis kuivanud rohuväljadel taktitundeliselt oma neuriite sirutavad ja sünapsites endale aru andmata üksteisega elektriimpulsse vahetavad. Vaatasin aknast välja. Korallid ja tuled ja vesi viisid mu üle India ookeani Austraaliasse.
' The landscape is redolent with memories of other human beings. The ancestral beings, fixed in the land, become a timeless reference point outside the politics of the daily life to which the emotions of the living can be attached. To become this reference point the ancestral journeying had in effect to be frozen for ever at a particular point in the action, so that part of the action became timeless. Place has precedence over time in Yolngu ontogeny. Time was created through the transformation of ancestral beings into place, the place being for ever the mnemonic of the event. In Yolngu terms they turned into the place. Whatever events happened at the place, whatever sequence they occurred in, whatever intervals existed between them, all becomes subordinate to their representation in space. Sequences in time are represented only if they were spatially segregated and occurred at separate places in association with separate features, and even then synchronicity or perhaps timelessness is built into the way they are presented. What remains is the distance between places rather than the temporal distance between events. '
Morphy H. 1995 “Landscape and the reproduction of the ancestral past” in Hirsch & O’Hanlon 1995 The Anthropology of Landscape Oxford: Oxford University Press.
Huvitav, kas bumerangid on päriselt ka olemas?
Aborigeenid bumerangidega 1930ndate alguses. http://www.aboriginalartonline.com/culture/boomerang.php
Wikipedia:
Boomerangs come in many shapes and sizes depending on their geographic or tribal origins and intended function. The most recognisable type is the returning boomerang, which is a throwing stick that travels in an elliptical path and returns to its point of origin when thrown correctly. A returning boomerang has uneven arms or wings, so that the spinning is lopsided to curve the path. Although non-returning boomerangs throw sticks (or kylies) were used as weapons, returning boomerangs have been used primarily for leisure or recreation. Returning boomerangs were also used as decoy birds of prey, thrown above long grass in order to frighten game birds into flight and into waiting nets.
Historical evidence also points to the use of non-returning boomerangs by the ancient Egyptians, Native Americans of California and Arizona, and inhabitants of southern India for killing birds and rabbits. Indeed, some boomerangs were not thrown at all, but were used in hand to hand combat by Indigenous Australians.
Boomerangs can be variously used as hunting weapons, percussive musical instruments, battle clubs, fire-starters, decoys for hunting waterfowl, and as recreational play toys. The smallest boomerang may be less than 10 centimeters (4 in) from tip to tip, and the largest over 180 centimeters (6 ft) in length. Tribal boomerangs may be inscribed and/or painted with designs meaningful to their makers.
http://museumvictoria.com.au/treasures/record.aspx?img=6&Path=4&PID=24
Võib-olla oleks mulgi vaja bumerangi. Ja veel ühte Red Bulli.
' The landscape is redolent with memories of other human beings. The ancestral beings, fixed in the land, become a timeless reference point outside the politics of the daily life to which the emotions of the living can be attached. To become this reference point the ancestral journeying had in effect to be frozen for ever at a particular point in the action, so that part of the action became timeless. Place has precedence over time in Yolngu ontogeny. Time was created through the transformation of ancestral beings into place, the place being for ever the mnemonic of the event. In Yolngu terms they turned into the place. Whatever events happened at the place, whatever sequence they occurred in, whatever intervals existed between them, all becomes subordinate to their representation in space. Sequences in time are represented only if they were spatially segregated and occurred at separate places in association with separate features, and even then synchronicity or perhaps timelessness is built into the way they are presented. What remains is the distance between places rather than the temporal distance between events. '
Morphy H. 1995 “Landscape and the reproduction of the ancestral past” in Hirsch & O’Hanlon 1995 The Anthropology of Landscape Oxford: Oxford University Press.
Huvitav, kas bumerangid on päriselt ka olemas?
Aborigeenid bumerangidega 1930ndate alguses. http://www.aboriginalartonline.com/culture/boomerang.php
Wikipedia:
Boomerangs come in many shapes and sizes depending on their geographic or tribal origins and intended function. The most recognisable type is the returning boomerang, which is a throwing stick that travels in an elliptical path and returns to its point of origin when thrown correctly. A returning boomerang has uneven arms or wings, so that the spinning is lopsided to curve the path. Although non-returning boomerangs throw sticks (or kylies) were used as weapons, returning boomerangs have been used primarily for leisure or recreation. Returning boomerangs were also used as decoy birds of prey, thrown above long grass in order to frighten game birds into flight and into waiting nets.
Historical evidence also points to the use of non-returning boomerangs by the ancient Egyptians, Native Americans of California and Arizona, and inhabitants of southern India for killing birds and rabbits. Indeed, some boomerangs were not thrown at all, but were used in hand to hand combat by Indigenous Australians.
Boomerangs can be variously used as hunting weapons, percussive musical instruments, battle clubs, fire-starters, decoys for hunting waterfowl, and as recreational play toys. The smallest boomerang may be less than 10 centimeters (4 in) from tip to tip, and the largest over 180 centimeters (6 ft) in length. Tribal boomerangs may be inscribed and/or painted with designs meaningful to their makers.
http://museumvictoria.com.au/treasures/record.aspx?img=6&Path=4&PID=24
Võib-olla oleks mulgi vaja bumerangi. Ja veel ühte Red Bulli.
Monday, 24 January 2011
After 12.5h day at VH it's time to think of one's future
work what you waiting for
work put your back in it
work just a little more
work sure your wanting it now
work till your body hurting
work working hard and long
work, work, work,work,work x 3
Masters at work
Interested Intern and Research Assistant applicants should email their resumes and a cover letter.
work put your back in it
work just a little more
work sure your wanting it now
work till your body hurting
work working hard and long
work, work, work,work,work x 3
Masters at work
Interested Intern and Research Assistant applicants should email their resumes and a cover letter.
Friday, 21 January 2011
ma nägin vist UFOt
Ja siis eile nägin ma vist UFOt. Kuulasin öösel Klassikaraadiot (whoa, olen siis lõpuks sinna faasi jõudnud..), aga ainult ühe raamatu tausaks. Vanemad olid magama läinud ja täielikus vaikuses oli liiga pingeline olla. Üldiselt on Klassikaraadio päris rahustav ja keskendumist soodustav, aga vahel ka õudne. Näiteks keskööl keeratakse mõnikord muusika maha ja pannakse peale verdtarretavad öökullihuiked või siis hundiulg! Öösel! Ma arvan, et peale minu kuulavad seda hinged teispoolsusest ja vampiirid, kui nad olemas on. Üks jube pilt on veel vanainimesest, kes istub kuskil oma üksiku maja üksikus pimedas nurgas ja unetuse ja moe pärast kuulab ka. Võib-olla ta kardab vargaid ja ootab neid, koer laua all magamas. Ma arvan, et see on selline taat või vanadaam, keda linnud enam ei karda ja kellest Maalehes kirjutatakse, et värbkakud tulevad kevadel ta õlale istuma. Nonii, see selleks. Igatahes, tuli mul ikkagi mingi hetk uni, panin Sky Plusi mängima, et veidi kirkamale lainele saada ja igapäevaasjadele mõeldes magama jääda. Olin juba veidi aega und oodanud, kui tegin korra silmad lahti (tegin seda ka paar korda enne) ja akna taga säras väga ere kollane valgus. Ma arvasin, et need võivad autotuled olla, aga mootorimüra polnud, pealegi on tee päris kaugel. See võis well olla ajaloo kõige otsesem valgustushetk, millel on kosmiline seos linnusurmade ja maiade ennustatud maailmalõpuga.
Helenile.
Helenile.
Gell about Umida
In one myth, the hero has been abandoned at the top of a tall, unclimbable tree. At this point the story goes into pure sound effects, 'w-w-w-ba...'. One just has to know that this is the noise of the hero's tears dropping softly down the high, striking leaves as they fall, alerting the friendly snake who will rescue him.
A. Gell 1995 “The language and the Forest” in Hirsch & O’Hanlon 1995 The Anthropology of Landscape Oxford: Oxford University Press.
A. Gell 1995 “The language and the Forest” in Hirsch & O’Hanlon 1995 The Anthropology of Landscape Oxford: Oxford University Press.
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