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1000 results for “adonm”
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Havia llegit coses sobre el #llibre "La teoria del partisà" de #CarlSchmitt i era una d'aquelles lectures que mai es concreten.
A rel d'un article, poc després del #1O , finalment el vaig comprar, amb una mica d'endarreriment.
Tres anys a la balda i, per fi, l'he llegit... Per adonar-me que havent llegit la novel·la "Els Centuriones" de #JeanLartegui ja no calia.
Bé, la gènesi de la #teoria no la tenia, però la síntesi la pots extreure de la novel·la.
#lectures -
Interessant, no m'havia adonat que Google va retirar fa cosa d'un any a petició de la Comissió Europea els enllaços a Russia Today en els resultats.
https://lumendatabase.org/notices/26927483#
Sent conscient que RT era en bona part propaganda, però l'entrevista que hi vaig donar sobre el #1O no ho era pas 😂 O unes poques més, que hi he fet vàries.
Bé, els hi anava bé per causar desestabilització a Espanya, oi?
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Interessant, no m'havia adonat que Google va retirar fa cosa d'un any a petició de la Comissió Europea els enllaços a Russia Today en els resultats.
https://lumendatabase.org/notices/26927483#
Sent conscient que RT era en bona part propaganda, però l'entrevista que hi vaig donar sobre el #1O no ho era pas 😂 O unes poques més, que hi he fet vàries.
Bé, els hi anava bé per causar desestabilització a Espanya, oi?
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Remember #Pappo!
Abelardo el Pollo
https://tx0.org/amLlegará la paz
https://tx0.org/anAdonde está la Libertad
https://tx0.org/apSandwiches de miga:
https://tx0.org/aq -
The Architecture of Resistance
The seventeenth-century Hague, the mid-twentieth-century Levant, and the digital terraforming of 2025 have a shared preoccupation with the “Average.” Whether it is the theologian’s way or predictive stats, control begins by smoothing out the landscape. The project of power is a project of cartography and illumination—an attempt to banish the dark corners where the unmapped might grow. Thus, the history of resistance, of being “against the world”, is less a history of rebellion than a history of seeking cover.
The Large Piece of Turf, 1503 Albrecht DürerIn Spinoza’a world, legibility was the cosmos in an ordered hierarchy. Meaning descended from an external judge and was mirrored by the terrestrial proxy of the King and more often the priest. Behavior was aligned to the “Scriptural Average.” A pre-written behavioral code that transformed the conatus—that primal drive to persist and expand—into the passive states of hope and fear. By removing the external judge, Spinoza suggested that freedom is found in the intellectual mastery of the causes that move us. A pushback against the “average pious subject,” asserting that every individual is a necessary, logical expression of an infinite substance. There is no error in the world, only the lack of a thick enough understanding to perceive the necessity of one’s own outlier status.
With this position, and self assurance, Spinoza became illegible to his friends, his doting teacher, and his community. He was cast out, but his thoughts are the seeds of today’s world.
In the Beirut and Damascus of the mid-twentieth century, the imposition of legibility took the form of the “Citizen-as-Monument.” It was a world of endings, where identity was a frozen artifact of nationalist scripts and religious orthodoxies. The poet Adonis, through Mihyar, pushes against this world not by asserting a new identity, but through a “movement of erasure.” If a stable interior is to form, it is to be quickly discarded. A stable interior is merely another coordinate, a dependable predictor, for the state to map. Mihyar becomes a “knight of strange words,” defined by the iltifat—the sudden turn away. By peeling back the layers of the social mask and embracing a radical anonymity, he counters the stagnant city. He exists as a hot wind, something that is felt through its movement and friction, yet remains entirely unsearchable by the collective grammar.
We have entered a third world, a digital landscape that functions as a terraformed plain. It is, in a sense, a Spinozan monism—all data is one substance—but it is a substance managed by a Leibnizian bureaucracy of optimization. The mechanism of control is no longer the scripture or the state monument, but the “Mechanical Harmony” of the statistical mean. A decade ago this was social media shaping votes. Today’s AI tools, perhaps inadvertently and perhaps not, impose an “averageness” on thought itself, by providing the next likely response and hiding the outlier. This is a form of disindividuation disguised as efficiency, a smoothing of the world’s texture until it becomes a frictionless surface for the sake of searchability.
What emerges as a necessary response is the logic of the thicket. If the terraformed plain is the habitat of the tourist—where everything is predicted, optimized, and known—the thicket is the habitat of the explorer. It is a deliberate architecture of complexity, an insistence on terroir and the messy, non-replicable context of the local. To build a thicket is to re-introduce friction into a world too smooth. We are apes inhabiting the long tail. Like Spinoza, our conatus withers under the umbrella the statistical mean. If every response is predicted, the individual ceases to be a cause and becomes merely a consequence of the architecture.
To emerge, life itself needed discontinuities. The thicket provides the opacity necessary for the transforming process of the self to occur. It honors the uneven distribution of the world, providing a high-density environment of unique, complex encounters impossible in a flat plain. In this 2025 context, to be “against the world” is perhaps better understood as being a cultivator of these unsearchable spaces. The Dark Forest of the internet has created literal operating systems, habitats for our interconnected selves. Away from the violent imposition of the center, things can still happen by surprise. We seek cover in the thicket as a primal way of being where the emergent world remains deep enough to inhabit.
#Adonis #AI #AlgorithmicFlattening #AliAhmadSaidEsber #ArchitectureOfResistance #artificialIntelligence #Conatus #CulturalCritique #DigitalTerraforming #history #Iltifat #IntellectualHistory #LLMs #LogicOfTheThicket #MechanicalHarmony #MihyarTheDamascene #Monism #Noodiversity #OntologicalResistance #philosophy #philosophyOfTechnology #RadicalImmanence #Spinoza #StatisticalAverage #TheThicket #writing
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The Architecture of Resistance
The seventeenth-century Hague, the mid-twentieth-century Levant, and the digital terraforming of 2025 have a shared preoccupation with the “Average.” Whether it is the theologian’s way or predictive stats, control begins by smoothing out the landscape. The project of power is a project of cartography and illumination—an attempt to banish the dark corners where the unmapped might grow. Thus, the history of resistance, of being “against the world”, is less a history of rebellion than a history of seeking cover.
The Large Piece of Turf, 1503 Albrecht DürerIn Spinoza’a world, legibility was the cosmos in an ordered hierarchy. Meaning descended from an external judge and was mirrored by the terrestrial proxy of the King and more often the priest. Behavior was aligned to the “Scriptural Average.” A pre-written behavioral code that transformed the conatus—that primal drive to persist and expand—into the passive states of hope and fear. By removing the external judge, Spinoza suggested that freedom is found in the intellectual mastery of the causes that move us. A pushback against the “average pious subject,” asserting that every individual is a necessary, logical expression of an infinite substance. There is no error in the world, only the lack of a thick enough understanding to perceive the necessity of one’s own outlier status.
With this position, and self assurance, Spinoza became illegible to his friends, his doting teacher, and his community. He was cast out, but his thoughts are the seeds of today’s world.
In the Beirut and Damascus of the mid-twentieth century, the imposition of legibility took the form of the “Citizen-as-Monument.” It was a world of endings, where identity was a frozen artifact of nationalist scripts and religious orthodoxies. The poet Adonis, through Mihyar, pushes against this world not by asserting a new identity, but through a “movement of erasure.” If a stable interior is to form, it is to be quickly discarded. A stable interior is merely another coordinate, a dependable predictor, for the state to map. Mihyar becomes a “knight of strange words,” defined by the iltifat—the sudden turn away. By peeling back the layers of the social mask and embracing a radical anonymity, he counters the stagnant city. He exists as a hot wind, something that is felt through its movement and friction, yet remains entirely unsearchable by the collective grammar.
We have entered a third world, a digital landscape that functions as a terraformed plain. It is, in a sense, a Spinozan monism—all data is one substance—but it is a substance managed by a Leibnizian bureaucracy of optimization. The mechanism of control is no longer the scripture or the state monument, but the “Mechanical Harmony” of the statistical mean. A decade ago this was social media shaping votes. Today’s AI tools, perhaps inadvertently and perhaps not, impose an “averageness” on thought itself, by providing the next likely response and hiding the outlier. This is a form of disindividuation disguised as efficiency, a smoothing of the world’s texture until it becomes a frictionless surface for the sake of searchability.
What emerges as a necessary response is the logic of the thicket. If the terraformed plain is the habitat of the tourist—where everything is predicted, optimized, and known—the thicket is the habitat of the explorer. It is a deliberate architecture of complexity, an insistence on terroir and the messy, non-replicable context of the local. To build a thicket is to re-introduce friction into a world too smooth. We are apes inhabiting the long tail. Like Spinoza, our conatus withers under the umbrella the statistical mean. If every response is predicted, the individual ceases to be a cause and becomes merely a consequence of the architecture.
To emerge, life itself needed discontinuities. The thicket provides the opacity necessary for the transforming process of the self to occur. It honors the uneven distribution of the world, providing a high-density environment of unique, complex encounters impossible in a flat plain. In this 2025 context, to be “against the world” is perhaps better understood as being a cultivator of these unsearchable spaces. The Dark Forest of the internet has created literal operating systems, habitats for our interconnected selves. Away from the violent imposition of the center, things can still happen by surprise. We seek cover in the thicket as a primal way of being where the emergent world remains deep enough to inhabit.
#Adonis #AI #AlgorithmicFlattening #AliAhmadSaidEsber #ArchitectureOfResistance #artificialIntelligence #Conatus #CulturalCritique #DigitalTerraforming #history #Iltifat #IntellectualHistory #LLMs #LogicOfTheThicket #MechanicalHarmony #MihyarTheDamascene #Monism #Noodiversity #OntologicalResistance #philosophy #philosophyOfTechnology #RadicalImmanence #Spinoza #StatisticalAverage #TheThicket #writing
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The Architecture of Resistance
The seventeenth-century Hague, the mid-twentieth-century Levant, and the digital terraforming of 2025 have a shared preoccupation with the “Average.” Whether it is the theologian’s way or predictive stats, control begins by smoothing out the landscape. The project of power is a project of cartography and illumination—an attempt to banish the dark corners where the unmapped might grow. Thus, the history of resistance, of being “against the world”, is less a history of rebellion than a history of seeking cover.
The Large Piece of Turf, 1503 Albrecht DürerIn Spinoza’a world, legibility was the cosmos in an ordered hierarchy. Meaning descended from an external judge and was mirrored by the terrestrial proxy of the King and more often the priest. Behavior was aligned to the “Scriptural Average.” A pre-written behavioral code that transformed the conatus—that primal drive to persist and expand—into the passive states of hope and fear. By removing the external judge, Spinoza suggested that freedom is found in the intellectual mastery of the causes that move us. A pushback against the “average pious subject,” asserting that every individual is a necessary, logical expression of an infinite substance. There is no error in the world, only the lack of a thick enough understanding to perceive the necessity of one’s own outlier status.
With this position, and self assurance, Spinoza became illegible to his friends, his doting teacher, and his community. He was cast out, but his thoughts are the seeds of today’s world.
In the Beirut and Damascus of the mid-twentieth century, the imposition of legibility took the form of the “Citizen-as-Monument.” It was a world of endings, where identity was a frozen artifact of nationalist scripts and religious orthodoxies. The poet Adonis, through Mihyar, pushes against this world not by asserting a new identity, but through a “movement of erasure.” If a stable interior is to form, it is to be quickly discarded. A stable interior is merely another coordinate, a dependable predictor, for the state to map. Mihyar becomes a “knight of strange words,” defined by the iltifat—the sudden turn away. By peeling back the layers of the social mask and embracing a radical anonymity, he counters the stagnant city. He exists as a hot wind, something that is felt through its movement and friction, yet remains entirely unsearchable by the collective grammar.
We have entered a third world, a digital landscape that functions as a terraformed plain. It is, in a sense, a Spinozan monism—all data is one substance—but it is a substance managed by a Leibnizian bureaucracy of optimization. The mechanism of control is no longer the scripture or the state monument, but the “Mechanical Harmony” of the statistical mean. A decade ago this was social media shaping votes. Today’s AI tools, perhaps inadvertently and perhaps not, impose an “averageness” on thought itself, by providing the next likely response and hiding the outlier. This is a form of disindividuation disguised as efficiency, a smoothing of the world’s texture until it becomes a frictionless surface for the sake of searchability.
What emerges as a necessary response is the logic of the thicket. If the terraformed plain is the habitat of the tourist—where everything is predicted, optimized, and known—the thicket is the habitat of the explorer. It is a deliberate architecture of complexity, an insistence on terroir and the messy, non-replicable context of the local. To build a thicket is to re-introduce friction into a world too smooth. We are apes inhabiting the long tail. Like Spinoza, our conatus withers under the umbrella the statistical mean. If every response is predicted, the individual ceases to be a cause and becomes merely a consequence of the architecture.
To emerge, life itself needed discontinuities. The thicket provides the opacity necessary for the transforming process of the self to occur. It honors the uneven distribution of the world, providing a high-density environment of unique, complex encounters impossible in a flat plain. In this 2025 context, to be “against the world” is perhaps better understood as being a cultivator of these unsearchable spaces. The Dark Forest of the internet has created literal operating systems, habitats for our interconnected selves. Away from the violent imposition of the center, things can still happen by surprise. We seek cover in the thicket as a primal way of being where the emergent world remains deep enough to inhabit.
#Adonis #AI #AlgorithmicFlattening #AliAhmadSaidEsber #ArchitectureOfResistance #artificialIntelligence #Conatus #CulturalCritique #DigitalTerraforming #history #Iltifat #IntellectualHistory #LLMs #LogicOfTheThicket #MechanicalHarmony #MihyarTheDamascene #Monism #Noodiversity #OntologicalResistance #philosophy #philosophyOfTechnology #RadicalImmanence #Spinoza #StatisticalAverage #TheThicket #writing
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The Architecture of Resistance
The seventeenth-century Hague, the mid-twentieth-century Levant, and the digital terraforming of 2025 have a shared preoccupation with the “Average.” Whether it is the theologian’s way or predictive stats, control begins by smoothing out the landscape. The project of power is a project of cartography and illumination—an attempt to banish the dark corners where the unmapped might grow. Thus, the history of resistance, of being “against the world”, is less a history of rebellion than a history of seeking cover.
The Large Piece of Turf, 1503 Albrecht DürerIn Spinoza’a world, legibility was the cosmos in an ordered hierarchy. Meaning descended from an external judge and was mirrored by the terrestrial proxy of the King and more often the priest. Behavior was aligned to the “Scriptural Average.” A pre-written behavioral code that transformed the conatus—that primal drive to persist and expand—into the passive states of hope and fear. By removing the external judge, Spinoza suggested that freedom is found in the intellectual mastery of the causes that move us. A pushback against the “average pious subject,” asserting that every individual is a necessary, logical expression of an infinite substance. There is no error in the world, only the lack of a thick enough understanding to perceive the necessity of one’s own outlier status.
With this position, and self assurance, Spinoza became illegible to his friends, his doting teacher, and his community. He was cast out, but his thoughts are the seeds of today’s world.
In the Beirut and Damascus of the mid-twentieth century, the imposition of legibility took the form of the “Citizen-as-Monument.” It was a world of endings, where identity was a frozen artifact of nationalist scripts and religious orthodoxies. The poet Adonis, through Mihyar, pushes against this world not by asserting a new identity, but through a “movement of erasure.” If a stable interior is to form, it is to be quickly discarded. A stable interior is merely another coordinate, a dependable predictor, for the state to map. Mihyar becomes a “knight of strange words,” defined by the iltifat—the sudden turn away. By peeling back the layers of the social mask and embracing a radical anonymity, he counters the stagnant city. He exists as a hot wind, something that is felt through its movement and friction, yet remains entirely unsearchable by the collective grammar.
We have entered a third world, a digital landscape that functions as a terraformed plain. It is, in a sense, a Spinozan monism—all data is one substance—but it is a substance managed by a Leibnizian bureaucracy of optimization. The mechanism of control is no longer the scripture or the state monument, but the “Mechanical Harmony” of the statistical mean. A decade ago this was social media shaping votes. Today’s AI tools, perhaps inadvertently and perhaps not, impose an “averageness” on thought itself, by providing the next likely response and hiding the outlier. This is a form of disindividuation disguised as efficiency, a smoothing of the world’s texture until it becomes a frictionless surface for the sake of searchability.
What emerges as a necessary response is the logic of the thicket. If the terraformed plain is the habitat of the tourist—where everything is predicted, optimized, and known—the thicket is the habitat of the explorer. It is a deliberate architecture of complexity, an insistence on terroir and the messy, non-replicable context of the local. To build a thicket is to re-introduce friction into a world too smooth. We are apes inhabiting the long tail. Like Spinoza, our conatus withers under the umbrella the statistical mean. If every response is predicted, the individual ceases to be a cause and becomes merely a consequence of the architecture.
To emerge, life itself needed discontinuities. The thicket provides the opacity necessary for the transforming process of the self to occur. It honors the uneven distribution of the world, providing a high-density environment of unique, complex encounters impossible in a flat plain. In this 2025 context, to be “against the world” is perhaps better understood as being a cultivator of these unsearchable spaces. The Dark Forest of the internet has created literal operating systems, habitats for our interconnected selves. Away from the violent imposition of the center, things can still happen by surprise. We seek cover in the thicket as a primal way of being where the emergent world remains deep enough to inhabit.
#Adonis #AI #AlgorithmicFlattening #AliAhmadSaidEsber #ArchitectureOfResistance #artificialIntelligence #Conatus #CulturalCritique #DigitalTerraforming #history #Iltifat #IntellectualHistory #LLMs #LogicOfTheThicket #MechanicalHarmony #MihyarTheDamascene #Monism #Noodiversity #OntologicalResistance #philosophy #philosophyOfTechnology #RadicalImmanence #Spinoza #StatisticalAverage #TheThicket #writing
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█ Detingut després de fugar-se d'una presó de Lió dins el sac d'un company que sortia en llibertat ▓▒░ Els funcionaris van trigar 24 hores a adonar-se de l'absència de l'intern, que ha estat detingut tres dies després de la fuga a 25 minuts del centre penitenciari
https://www.ccma.cat/324/detingut-despres-de-fugar-se-duna-preso-de-lio-dins-el-sac-dun-company-que-sortia-en-llibertat/noticia/3361871/?ext=MASTODON_ONLINE -
█ Maltractadors a presó treballen l'empatia amb realitat virtual: "T'adones de què feies malament" ▓▒░ Aquest tractament per a condemnats per violència masclista busca que es posin a la pell de la víctima
https://www.ccma.cat/324/maltractadors-a-preso-treballen-lempatia-amb-realitat-virtual-tadones-de-que-feies-malament/noticia/3324559/?ext=MASTODON_ONLINE -
Acciones a seguir para buscar a una persona desaparecida (Primeras 24 horas)
video de #IDHEAS
https://www.youtube.com/watch?v=R281Dc-eXag
#desaparicionforzada #mexico #adondevanlosdesaparecidos #desaparecidos
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The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
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The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
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The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
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The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
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The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
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The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
-
The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
-
The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
-
The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
-
The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
-
The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
-
The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
-
The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
-
The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
-
The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
-
The Beachcombers: Canada's Coastal Classic
Premiering in 1972, 'The Beachcombers' became one of Canada's longest-running drama series, capturing the adventures of log salvager Nick Adonidas in British Columbia's coastal town of Gibsons. 🌊 Its 387 episodes showcased Canadian life and landscapes. 🇨🇦 #Canada #TheBeachcombers #CanadianTV #ClassicDrama
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I think about this at least once a week.
---
RT @therpf
Star Trek Enterprise & Apollo hand cosplay. From season 2 episode "Who Mourns for Adonais?" Photo: Alec Peters #StarTrek #CraftYourFandom
https://twitter.com/therpf/status/917872708611866625 -
Vor dem Hausprojekt #RM16, in der Robert-Matzke-Straße 16, erinnerte eine Bewohnerin des Hauses an Selma u. #RobertMatzke, die als Antifaschist:innen Widerstand gegen den NS in #Dresden leisteten. Sie waren beide in der kommunistischen Partei aktiv, er darüber hinaus in der Roten Hilfe u. ab 1937 in der #KurtSchlosser-#Widerstandsgruppe. Diese flog im 1943 auf. Am 03.12.1943 wurde er verhaftet und ins #Polizeipräsidium verbracht ." https://www.addn.me/antifa/gedenken-an-die-novemberpogrome-vor-85-jahren/ via #addnme #dd0911 #RM16dd
#9november -
Der Adonis von Zschernitz
(Foto: Schütze (CC BY-SA)).Diese Figur aus der #Jungsteinzeit ist eine von vielen kleinen #Figuren, die es damals gab. Das Besondere ist, diese Figur ist männlich - meist werden aber Frauen gezeigt.
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