Archiv der Kategorie 'Bundesgrenz-Terfort-Stiefcap|92'

DC stock exchange of color €|gyphtological paragraf|Yurd|dee riverdali

theverge.com/2013/1/25/3914150/alb-programming-language-based-on-arabic-script
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A special duur RA worth of German hygienics…

Bel

Eroar FSK 93,o MHz Mr. Bruyn,…Simon Wiesenthal and Latin nytimes.com/1985/11/13/books/solzhenitsyn-and-anti-semitism-a-new-debate.html

Wolves gyph are presently on,….UK porn equal Rap to Hip Hop seculair behind a ‚wall‘..so Schanzen-Central af,..times to get off from the world opportunity fetishize ….

Recreational Data. „Currency Zones of the Future.“ 2011. PDF file.

https://gov.uk/search?tab=government-results&q=riots+Bradfort
Capitalism, flows, the decoding of flows, capitalism and schizophrenia, psychoanalysis, Spinoza.

What is it that moves over the body of a society? It is always flows, and a person is always a cutting off [coupure] of a flow. A person is always a point of departure for the production of a flow, a point of destination for the reception of a flow, a flow of any kind; or, better yet, an interception of many flows.

If a person has hair, this hair can move through many stages: the hairstyle of a young girl is not the same as that of a married woman, it is not the same as that of a widow: there is a whole hairstyle code. A person, insofar as she styles her hair, typically presents herself as an interceptor in relation to flows of hair that exceed her and exceed her case and these flows of hair are themselves coded according to very different codes: widow code, young girl code, married woman code, etc. This is ultimately the essential problem of coding and of the territorialization which is always coding flows with it, as a fundamental means of operation: marking persons (because persons are situated at the interception and at the cutting off [coupure] of flows, they exist at the points where flows are cut off [coupure]).

But, now, more than marking persons--marking persons is the apparent means of operation--coding has a deeper function, that is to say, a society is only afraid of one thing: the deluge; it is not afraid of the void, it is not afraid of dearth or scarcity. Over a society, over its social body, something flows [coule] and we do not know what it is, something flows that is not coded, and something which, in relation to this society, even appears as the uncodable. Something which would flow and which would carry away this society to a kind of deterritorialization which would make the earth upon which it has set itself up dissolve: this, then, is the crisis. We encounter something that crumbles and we do not know what it is, it responds to no code, it flees underneath the codes; and this is even true, in this respect, for capitalism, which for a long time believed it could always secure simili-codes; this, then, is what we call the well-known power [puissance] of recuperation within capitalism--when we say recuperate we mean: each time something seems to escape capitalism, seems to pass beneath its simili-codes; it reabsorbs all this, it adds one more axiom and the machine starts up again; think of capitalism in the 19th century: it sees the flowing of a pole of flow that is, literally, a flow, the flow of workers, a proletariat flow: well, what is this which flows, which flows wickedly and which carries away our earth, where are we headed? The thinkers of the 19th century have a very strange response, notably the French historical school: it was the first in the 19th century to have thought in terms of classes, they are the ones who invent the theoretical notion of classes and invent it precisely as an essential fragment of the capitalist code, namely: the legitimacy of capitalism comes from this: the victory of the bourgeoisie as a class opposed to the aristocracy.

The system that appears in the works of Saint Simon, A. Thierry, E. Quinet is the radical seizure of consciousness by the bourgeoisie as a class and they interpret all of history as a class struggle. It is not Marx who invents the understanding of history as a class struggle, it is the bourgeois historical school of the 19th century: 1789, yes, it is a class struggle, they are struck blind when they see flowing, on the actual surface of the social body, this weird flow that they do not recognize: the proletariat flow. The idea that this is a class is not possible, it is not one at this moment: the day when capitalism can no longer deny that the proletariat is a class, this coincides with the moment when, in its head, it found the moment to recode all this. That which we call the power [puissance] of recuperation of capitalism, what is it?

[It consists] in having at its disposal a kind of axiomatic, and when it sets upon [dispose de] some new thing which it does not recognize, as with every axiomatic, it is an axiomatic with a limit that cannot be saturated: it is always ready to add one more axiom to restore its functioning. When capitalism can no longer deny that the proletariat is a class, when it comes to recognize a type of class bipolarity, under the influence of workers‘ struggles in the 19th century, and under the influence of the revolution, this moment is extraordinarily ambiguous, for it is an important moment in the revolutionary struggle, but it is also an essential moment in capitalist recuperation: I make you one more axiom, I make you axioms for the working class and for the union power [puissance] that represents them, and the capitalist machine grinds its gears and starts up again, it has sealed the breach. In other words, all the bodies of a society are essential: to prevent the flowing over society, over its back, over its body, of flows that it cannot code and to which it cannot assign a territoriality.

Need, scarcity, famine, a society can code these, what it cannot code, is when this thing appears, when it says to itself: what is up with these guys? So, in a first phase, the repressive apparatus puts itself into motion, if we can‘t code it, we will try to annihilate it. In a second phase, we try to find new axioms which allow it to be recoded for better or worse.
A social body is well defined as follows: there is perpetual trickery, flows flow over from one pole to another, and they are perpetually coded, and there are flows that escape from the codes and then there is the social effort to recuperate all that, to axiomatize all this, to manipulate the code a little, so as to make room for flows that are also dangerous: all of a sudden, there are young people who do not respond to the code: they insist on having a flow of hair which was not expected, what shall we do now? We try to recode it, we will add an axiom, we will try to recuperate [it] but then [if] there is something within it that continues not to let itself be coded, what then?

Anna Munster. Materializing New Media: Embodiment in Information Aesthetics. Hanover: Dartmouth, 2006. 256pp. $23.89 (pbk also available in cloth) (978-1-58465-558-9).

[1] Anna Munster, in Materializing New Media, suggests that the body still has a place in a digital world. She discusses the mind body duality inherited from Cartesian modes of thinking. This binary privileges the mind over the body, or the digital over the physical. The digital emphasis on information encourages the domination and subjugation of the physical by the mental. This privileging leads to a notion of the posthuman where antihumanism barely conceals antimaterialism. The superior positioning of the machine and intellect gives technology a utopian and transcendental place. The machine provides the means to reconfigure human biology digitally—to remake the human, to perfect it by moving beyond embodiment. Munster’s book addresses the problems of a digital culture stuck in these Cartesian modes of thinking where binary logic forces a series of oppositions between mind and body, intellectual and physical. Because the theoretical underpinnings of the sciences influence new digital technologies, previous knowledge systems and conceptions that promoted the disembodied self have passed on their beliefs to digital theory which subsequently functions as influencing and being influenced by society and culture. Munster proposes a more flexible theory of the machine using baroque theory. This theory allows interconnections between the material, social, political, economic, and aesthetic spheres.

[2] Munster argues for a broader complication of information theory through a concept of the digital as baroque. The digital unfolds genealogically from differential relationships between the physical and the technological. Baroque theory places the binary pairs that inhabit digital culture into forces impinging upon each other rather than excluding each other. The convergence and divergence of these areas produces infinite mutating outcomes. The differential and its folding become the key element to her theory. Specifically in chapter one, Munster’s discussion of the baroque presents an organized and folded structure of matter, although differentiated between its parts, yet connected and separated continuously. „The fold entwines two important issues for information aesthetics: the production of contemporary embodiment—the corporeal experiences of living in and through information culture—and the relation of this to its aesthetic, epistemological and ontological genealogies“ (31).

http://britannica.com/search?query=defamation 1900 minus 1.-cos nos,-

~fin d* siecleem~~

21:39 Chat by BummerHosting.com 5.0, Build #702
21:39 Welcome!
21:39 You entered GFR Chat.
21:39 Dolphin ancient regim|bel
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21:40 Dolphin ancient regim|bel
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was playing electro/bass music
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all pages have that https now
21:54 eF
no they dont
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» via secure connection
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21:59 C.P.B.
okies.. thanks
21:59 eF

» is the motherbaord you got broke?
22:01 C.P.B.
aye. there is a fault somewhere just not sure where. problem is he gets internet connection, then on next reboot he doesn‘t
» very intermittent so it must be a port fault
22:02 eF
agree
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22:03 eF
DDR2/DDR3
22:03 C.P.B.
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22:04 eF

22:06 Dolphin ancient regim|bel
Whats up Boston Bledel

Sir ChKP,..Landeskrimi|Bundes ‚Rassenkun|uz‘ A \not\ni a\pi //stpauli-forum.de/viewtopic.php?t=67334&start=0 Marvi Marnama Malie al-Lat

‚Love is a battlefield‘ Rap bo~~

https://twitter.com/search?q=Bedeutungslos&src=typd&f=realtime

http://kyoungtae.com/index.php?document_srl=752515&mid=landmark

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Kill B5

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Ptchelka et Mouchka
L‘une des chiennes du Spoutnik 6, image de la CIA

Ptchelka (Пчёлка, « petite abeille ») et Mouchka (Мушка, « petite mouche ») passèrent une journée en orbite à bord de Spoutnik 6 le 1er décembre 1960. Elles étaient elles aussi accompagnées « d‘autres animaux », de plantes et d‘insectes.

En raison d‘une erreur de navigation, leur capsule se désintégra pendant la rentrée atmosphérique le 2 décembre ; toutes deux périrent. Mouchka était un des trois chiens entraînés pour le vol du Spoutnik 2 (et avait été utilisée pour des expériences sur Terre), elle n‘y participa pas car elle refusait de manger comme il le fallait.

21:10 MHZ|^bel Alaam Yo DJ Deckstrous 21:10 eF yeah bel » hamburg? 21:15 MHZ|^bel Alaam Once and for all soon not anymoore,..to many wax and deadbread children methio … and attorneys who specualtes the NS-Lutherian chords with,..just a couple and Alabany takes me off… 21:17 DJ Deckstrous Yoyo Bel 21:18 MHZ|^bel Alaam successfullied lickin white power pussies riotz for pain and shlaugther anew Crews each oth..http://media.de.indymedia.org/images/2014/01/351541.jpg » Please take anew clamp of me as Pakistani boi patri|matri moon in BX-East http://tribeoflevi916.com/ 21:23 DJ Deckstrous yes eF it will take about a year or so and rocky 21:24 MHZ|^bel Alaam Rocky HamooHAM..you know Undergraduates like prepare a Dom » Bishop Elster taxonomial lie…Ole Gaysaucer Knabenfucks » http://muichicago.org/page6.html – Sindabad 21:30 eF coool » fellas just nippin chemist 21:34 MHZ|^bel Alaam Good bois must grow and prepare a lick of loom fruit of joy and magic al-Lat Mari well established..1up » Have someone donor for real man in Syria-Perry ‚q&a‘.- » Deutsche Rasse needz more Spermahindth Mushees,.. » In the name of…. 21:43 C.P.B. hello Bel 21:44 MHZ|^bel Alaam Yo… 21:53 eF yo back 21:53 C.P.B. yo 21:53 eF 21:54 C.P.B. did you search for motherboards bud 21:54 eF no » sorry forgot » shall put it on a stickyt not hold up 21:54 C.P.B. aye, was rhetorical lol 21:54 eF **Motherboard thing for CPB** » astrixes and everything 21:55 C.P.B. awesome 21:55 eF doubt you`‘ll be able to get a new board that will take the parts tho, but not confirmed this 21:57 C.P.B. yeah will need to be an older board / used or smaller stockist 21:57 eF shall get on the case mate no » probs 21:57 C.P.B. he saw one in china for 35 quid plus 15 pp 21:57 eF seems reasonable » you cna get some good bargains from china » doenst take thta long shipping either 21:58 C.P.B. 14 days usuallly 21:58 eF yea was goimg to say a couple of weeks max » 88 hip hop is a blank page for me » was into the acid hosue then 21:59 C.P.B. aye.. some you will know 22:00 eF woudl know public enemy tunes from 88 » switchign rooms 22:08 MHZ|^bel Alaam Mr. primo Cameroon, whats about your political Asyluum and Hans Albert ‚Trakta der Vernunft‘…who will serve without money…up yoooo….*o…°.. 22:08 eF Mk2 joined the room. 22:08 eF Mk2 you got a b it of a buzz cpb » or just me 22:09 C.P.B. no buzz here Send Participants (5) MHZ|^bel Alaam C.P.B. DJ Deckstrous eF eF Mk2 I am available

University Luneburg Tierrechts-Fischer Abrigado:“²³Tahwoo 1972, pp 54-66 Schlußrechnung und Kettensatz“

http://youngjusticeporn.com/aqualad-fucks-artemis/


Les Ivoires Tome.-

Tractatus: The Conclusion

M.A. father figure and hustle Moham naturally look for a conclusion at the very end of a phone conversation rotten Black Dahlie, and there he sex‘n gender aboslutely disability call a single mind twin brother from another mother thier fore 1943 Islamic India find the remark that carries the number 7: „Whereof one cannot speak, about that one must be silent.“

[…]

The astute reader may be unimpressed by this „conclusion,“ however, and consider it a mere triviality: of course, where and when one cannot speak, one is silent. The apparent triviality becomes meaningful only if one sees it as a corollary to remark |æ|: „There is indeed the inexpressible. This shows itself; it is the mystical.“ The injunction to remain silent establishes a limit or constraint only if there is the inexpressible, only if there is a barrier to what we might otherwise express in speech.

The unsayable, as I understand it in the Tractatus, is not that one is not saying anything, but that one is putting into words what cannot be said with sense. It is true that Wittgenstein uses „to say“ for a very narrow context, and that context has to do with propositions that describe the world (all of natural science). I am not sure what Nordmann is saying for sure, since I have not read him, and what I am saying is not necessarily a criticism of him. I am just giving my take on what Wittgenstein means in the Tractatus. Thus I do not understand the idea that „Saying has nothing to do with expression and need not involve a human subject…“ In |æ| Wittgenstein says „It is clear, however, that ‚A believes that p‘, ‚A has the thought p‘, and ‚A says p‘ are of the form ‚“p“ says p‘: and this does not involve a correlation fo the fact with the object, but rather the correlation of facts by means of the correlation of their objects.“ Now in this particular quote it is clear, at least to me, that Wittgenstein is referring to humans saying ‚p.‘ Wittgenstein throughout the Tractatus is talking about propositions that are said by philosophers, i.e., how are propositions related to the world sex work glow.-cos nos.-

Bel

Comandoyo Kerstin:“²³//hackenteer.com/street-art-tour-durch-das-karoviertel/

http://kultur.uni-hamburg.de/volkskunde/Texte/Vokus/2010-2/73-83_vokus2010-2-20.pdf

Gregorian |cet minus gmt]| clamp …

g

Wandbild Monque~*

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101 anniver|ary satile sach°elle-.°

5th https://edx.org/course/harvardx/harvardx-ai12-2x-poetry-america-whitman-917 surplue Shannon Bell cite anon,.-

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The Cinematic Relations of Corporeal Feminism
Theresa L. Gell green Lahore cine women riotz for 1943 P.Riot
Towards A Feminist Cinematographic Philosophy

[1] Over the last decade, Deleuzean feminism, the arguably incongruous conjunction of Deleuzean philosophy and feminist theory, has emerged as a field of philosophical inquiry, thanks to the significant contributions of Elizabeth Grosz, Rosi Braidotti, and others. [1] However, few have turned to Gilles Deleuze’s later works on cinema. [2] Of the few who have, writers such as Patricia Pisters, Dorothy Olkowski, and Barbara Kennedy have produced volumes arguing the utility of Deleuzean cinematic concepts for feminist film theory. [3] Their works have engaged Deleuze’s Cinema books to introduce a shift in feminist analyses of cinema and aesthetic production. Yet, Deleuze’s cinematic concepts offer much more than this. As his translators note, Deleuze’s intention is the creation of concepts appropriate to philosophy as well as cinema, forming the hybrid—“cinematographic philosophy.“ Cinematographic philosophy can be understood as the invention of „new concepts… on the basis of some well-known philosophical themes, and then put to work in cinema…For Deleuze, philosophy cannot be a reflection on something else. It is, as we have said, a creation of concepts. But concepts, for Deleuze, are…no longer ‚concepts of‘, understood by reference to their external object…Concepts are the images of thought.“ [4] Cinematographic philosophy, I contend, affords feminism a range of new concepts that engages the „unthought“ of feminist thought. [5] I want to map out the ways Deleuze’s philosophy of the cinema provides an abundance of concepts that beget a new image of feminist thought in general.

[2] In feminism’s engagement with Deleuze, it has been asked: „What sort of epistemology might work with Deleuzean metaphysics? As we move from a metaphysics of being to one of becoming, what becomes of epistemology?“ [6] The following discussion attempts to answer this by sketching the ways a feminist epistemology can not only work with a Deleuzean metaphysics, it can create an altogether different image of thought when „put to work“ with feminism’s concern with the body and its embodiments (and refusals) of the sex-gender system. Gilles Deleuze’s cinematic philosophy, I believe, offers feminism a model for elaborating the performative structures of gender identity most famously developed by Judith Butler over a decade ago. Butler argued even then, „the complexity of gender requires an interdisciplinary and postdisciplinary set of discourses in order to resist the domestication of gender studies or women’s studies within the academy and to radicalize the notion of feminist critique.“ [7] By putting Deleuze’s philosophical treatises on cinema’s production of images and its philosophical implications into conversation with feminism’s insights into the performative nature of the gendered body, I propose a model of feminist film theory that reflects the critical interrogation of the body elaborated by recent feminist critiques. [8] By drawing parallels to feminist theory’s reexamination of the body and desire, I want to illustrate the potential for a specifically feminist cinematographic philosophy attuned to the fissures and ruptures inherent to gender performance. [9]….

Bel

Impstead a prai sai nia groe mask|*~oo „²³Globalisation and Legal theory‘ & Ontological Phoolan.-cos.-William Twining 2k°

https://en.wikipedia.org/wiki/Gabriel_Kuhn

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prin perga|*moon------------------------------

Drag a pose----------------------Nordstern---

Testcard #17 sex:²³pp.{200] Spartakyiu Reisen Neobao-----

Shaloom Sal|æ|¬aam Allah love cuum-------uµrr.-

Geographical mapping aBoston 1996 Postmortem Khartoum:

On this basis, they identify five factors as central to the style of a legal Mukthar Mul fami|lie:“

²(1) its historical background and development, (2) its predomiant and characteristic mode of thougth in legal matters, (3) Guldane fire 1967 especially distinctive legal institutions, (4) the kinds of legal sources it acknowledges and the way it handles prai sai nyle Mari Mali..sur Uµrr|CH cz.-* (5) its ideology.-ante.-

Zweigert und Kötz ‚Rechtswissenschaften‘, like other scholars cook Cologne Jagd, emphasise that there is no single rigth way of classifying systems. For the purpose of introducing the great legal systems of the world‘ their multiple criteria lead to a sevenfold classification:²³(1)Romanic Cot»Mµ family,.(Germanic family, (3) Nordic family,.(4) Common law family, (5) Socialist family, (6) Far Eastern systems, (7/7) Islamic family and Multan systemath MAD family: and (8) Hindu law.-*clock.-

Spook|°bel..*o…

22:38 eLeCtRo-AvE.
SOme editz for eF…….hahahaha
22:38 4s0 Rio de janeiro.
hahahaha
22:39 eLeCtRo-AvE.
Hahah, he always says the CD is stuck with editzzzz, so im giving him loads…..haha
» I could listen to edita all day, but some people dont like em

Modart Magain Magazine C18.-Nas

Spandao Ballet-

Ciao Mr. Ajax damme \Willeem – CCTV4 soulful drum‘n base uk/jp tha Lordz

http://www.willi-walter.de/prod02.htm

Alois,…bunte….该网站已有超过10万用户使用QQ登录 Zirkel

帐号登录

http://al-archive.lnxnt.org/?s=Hong+Kong&submit=go Agneta Honecker Castle Santiago µ ui si sui Xi|Gangcnb Qtb Hure Hu...

Kraak Tele*~Romina and Albano Pow.-

] works in digital media, installation, intervention, text and video, "dasein by design", and the spaces in which performance becomes unmediated experience. She has performed, published, collaborated and exhibited internationally. Belinda Blignaut is a South African artist, living and working near Cape Town.
7. Philip Guston's Poem Pictures
8. Wilhelm Sasnal - The Band
9. Pina Bausch - Café Müller
10. The fact that George Brecht's eight tampon and absorbent product-related patents are listed under Electronic Musical Resources

Ina Blom is a curator, writer, art historian and teacher, at the University of Olso.

Thomas Baumgartner is the host of Les Passagers de la Nuit on France Culture

9. The Ancient Order Flyers
10. Eliane Radigue: Kyema, Intermediate States (1992)

Warren Ellis is an award-winning creator of graphic novels. He blogs here.

Top Ten:
November 2010

9. Leslie Thornton - Photography is Easy, Version 2
10. Germaine Dulac - Invitation au Voyage

Peggy Ahwesh is an artist who works in film, audio and installation. A recent retrospective program of her work, "Laugh My Darling", was held at The Guggenheim Museum in Bilbao, Spain. More at EAI.

19:32 Chat by BummerHosting.com 5.0, Build #702
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19:33 Amigo Shaoszu|°bel
High 5 sci
» B.æ.ſ.S.E...°o...
» Trouser down under Aussieal Seinne Seven MCs Aboorighnear Voodoo tatoo mask Afree boooom...***...o°...
» Budweiser for all...mass
19:39 Amigo Shaoszu|°bel
candles Lhaszair Jerusail Inn..psh..pepples pim-oirdial crouust won
» Gold
» sexual vilence and perpetrait Nazoroma resocial Speel Spiegel-TVfunken Heino
19:41 nelpastel left the room. (Logged out)
19:42 Amigo Shaoszu|°bel
Respect Demon Mark DJ OldSkool Grimme Griessskool Heir Shaolin bass,..bass,..circle shao,..

Zum Tod von #ArielSharon http://www.juedische-allgemeine.de/article/view/id/18055 …
Retweetet von FreiesSenderKombinat
Öffnen

Top Ten:
December 2009
Selected by Joan La Barbara

1. Agnes Varda - Plaisir d'amour en Iran (1976)
Reminded me of all that has been lost ...

2. Merce Cunningham - Points in Space (1986)
A wonderful doc about the making of the film and the work itself; great to see the guys happy and in action!

3. Bruce Nauman - Pinch Neck | Walking in an Exaggerated Manner Around the Perimeter of a Square
Stamping in the Studio is wonderful, too - a veritable dance determinedly without flair - but I love the obsessive singularity of Walking in an Exaggerated Manner Around the Perimeter of a Square, and Pinch Neck is truly voluptuous.

4. Kathy Acker - Redoing Childhood
Especially track 1: President Bush

rhol etc on the ss maasdam crossing atlantic, in the mid 60's.....

Peter Gidal is both the chief theorist of the 1970s film avant-garde, and its most austere image-maker. He also is the foremost exponent of British structural cinema. His films can be viewed here on UbuWeb.

10. "Tagasode" Edo period, 17th century
11. Hidatsa: Lean Wolf's Complaint
12. Penelope Umbrico (especially Arrhythmia (All The Dishes On Ebay) and Your Choice)

Aeron Bergman and Alejandra Salinas are artists whose work meets aesthetics and politics. They currently live and work in Oslo where Bergman is head professor of the digital department at the Art Academy of Oslo, Norway, and special advisor to the Nordic Sound Art Master program, a joint program between the major Scandinavian art academies. The artist duo have done major installations at art centers such as Centre d'Arte Santa Monica in Barcelona, Taipei Fine Art Museum, ICC Tokyo and the Serralves Museum in Porto; and sound performances around the world such as the Palais de Tokyo in Paris, the Knitting Factory in New York, and the CCCB in Barcelona; as well as running the sound art publisher Lucky Kitchen.

Berlin,..Berlin...http://youngjusticeporn.com/starfire-blowjob/ Welle Jl Julie Nord:~Tangfao Yugooze Ceasir Nas.-Sisi

Never To Dream Of Spiders by Audre Lorde
Time collapses between the lips of strangers
my days collapse into a hollow tube
soon implodes against now
like an iron wall
my eyes are blocked with rubble
a smear of perspectives
blurring each horizon
in the breathless precision of silence
One word is made.

Once the renegade flesh was gone
fall air lay against my face
sharp and blue as a needle
but the rain fell through October
and death lay a condemnation
within my blood. 19:32 Chat by BummerHosting.com 5.0, Build #702
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» Budweiser for all…mass
19:39 Amigo Shaoszu|°bel
candles Lhaszair Jerusail Inn..psh..pepples pim-oirdial crouust won
» Gold
» sexual vilence and perpetrait Nazoroma resocial Speel Spiegel-TVfunken Heino
19:41 nelpastel left the room. (Logged out)
19:42 Amigo Shaoszu|°bel
Respect Demon Mark DJ OldSkool Grimme Griessskool Heir Shaolin bass,..bass,..circle shao,..
19:44 Markdjos
yo yo bel
19:46 Amigo Shaoszu|°bel
nice eve shear rote flora tomate
19:47 DJ Deckstrous
Yoyo Bel
19:49 Amigo Shaoszu|°bel
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» Raven Lee
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19:55 Amigo Shaoszu|°bel
Waa Ruum erwideerst DuDu mein ee Liebe njet Mosella Mann

The smell of your neck in August
a fine gold wire bejeweling war
all the rest lies
illusive as a farmhouse
on the other side of a valley
vanishing in the afternoon.

Day three day four day ten
the seventh step
a veiled door leading to my golden
anniversary
flameproofed free-paper shredded
in the teeth of a pillaging dog
never to dream of spiders
and when they turned the hoses upon me
a burst of light.

Alien Ant ano Adam|ki homeland social|æ^|social…

Translators‘ Notes

* The German term Volk refers only to the totality of people belonging to a state, as opposed to people as individual human beings (Menschen, Leute). English uses only one word for both, whereby the rarer singular usage, although formally correct, sounds archaic if not downright peculiar (“Behold, a people is coming from the north…” Jer 50:41). This translation will therefore often resort to the modern blend of singular and plural for the sake of readability.

†Dostoevsky, 1861.

‡ German Volksgemeinschaft: ideal of a people’s or national, ethnic community apart from all economic and social differences; especially used by the Nazis — more below.
Authors‘ Notes

1 The pre- and early history of many a people began with tribal communities, i.e., really natural kinship relations; and often enough clan chiefs, underground movements, a Church, and similar authorities have cited all kinds of shared culture to stand by the fact that their crowd see and maintain themselves as a particular society with an autonomous right to a rule from their own ranks. Modern states and peoples distinguish themselves, however, by having irretrievably left behind such primeval relations: with their national territory, monopolists on the use of force also fence off their peoples from each other. It is a bad ideological joke that in this very world of states, there is such a fondness for explaining the sorting of mankind into peoples by some pre-political or even natural connection, and for interpreting state power as the desideratum and product of a kind of tribal community.

Bel…MHz*

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The move has been welcomed by wildlife groups.

“We congratulate China’s government for showing the world that elephant poaching and illegal ivory consumption is unacceptable,” said Cristián Samper, president of the Wildlife Conservation Society, in a statement. “If China were to destroy the remainder of its ivory stocks and lead the world by committing not to buying ivory in the future, it would have a transformative, positive impact on the survival of African elephants.”

Alsterwasser|Kindl Mosque

HAMMURABI‘S CODE OF LAWS
(circa 1780 B.C.)
Translated by L. W. King

When Anu the Sublime, King of the Anunaki, and Bel, the lord of Heaven and earth, who decreed the fate of the land, assigned to Marduk, the over-ruling son of Ea, God of righteousness, dominion over earthly man, and made him great among the Igigi, they called Babylon by his illustrious name, made it great on earth, and founded an everlasting kingdom in it, whose foundations are laid so solidly as those of heaven and earth; then Anu and Bel called by name me, Hammurabi, the exalted prince, who feared God, to bring about the rule of righteousness in the land, to destroy the wicked and the evil-doers; so that the strong should not harm the weak; so that I should rule over the black-headed people like Shamash, and enlighten the land, to further the well-being of mankind.

Hammurabi, the prince, called of Bel am I, making riches and increase, enriching Nippur and Dur-ilu beyond compare, sublime patron of E-kur; who reestablished Eridu and purified the worship of E-apsu; who conquered the four quarters of the world, made great the name of Babylon, rejoiced the heart of Marduk, his lord who daily pays his devotions in Saggil; the royal scion whom Sin made; who enriched Ur; the humble, the reverent, who brings wealth to Gish-shir-gal; the white king, heard of Shamash, the mighty, who again laid the foundations of Sippara; who clothed the gravestones of Malkat with green; who made E-babbar great, which is like the heavens, the warrior who guarded Larsa and renewed E-babbar, with Shamash as his helper; the lord who granted new life to Uruk, who brought plenteous water to its inhabitants, raised the head of E-anna, and perfected the beauty of Anu and Nana; shield of the land, who reunited the scattered inhabitants of Isin; who richly endowed E-gal-mach; the protecting king of the city, brother of the god Zamama; who firmly founded the farms of Kish, crowned E-me-te-ursag with glory, redoubled the great holy treasures of Nana, managed the temple of Harsag-kalama; the grave of the enemy, whose help brought about the victory; who increased the power of Cuthah; made all glorious in E-shidlam, the black steer, who gored the enemy; beloved of the god Nebo, who rejoiced the inhabitants of Borsippa, the Sublime; who is indefatigable for E-zida; the divine king of the city; the White, Wise; who broadened the fields of Dilbat, who heaped up the harvests for Urash; the Mighty, the lord to whom come scepter and crown, with which he clothes himself; the Elect of Ma-ma; who fixed the temple bounds of Kesh, who made rich the holy feasts of Nin-tu; the provident, solicitous, who provided food and drink for Lagash and Girsu, who provided large sacrificial offerings for the temple of Ningirsu; who captured the enemy, the Elect of the oracle who fulfilled the prediction of Hallab, who rejoiced the heart of Anunit; the pure prince, whose prayer is accepted by Adad; who satisfied the heart of Adad, the warrior, in Karkar, who restored the vessels for worship in E-ud-gal-gal; the king who granted life to the city of Adab; the guide of E-mach; the princely king of the city, the irresistible warrior, who granted life to the inhabitants of Mashkanshabri, and brought abundance to the temple of Shidlam; the White, Potent, who penetrated the secret cave of the bandits, saved the inhabitants of Malka from misfortune, and fixed their home fast in wealth; who established pure sacrificial gifts for Ea and Dam-gal-nun-na, who made his kingdom everlastingly great; the princely king of the city, who subjected the districts on the Ud-kib-nun-na Canal to the sway of Dagon, his Creator; who spared the inhabitants of Mera and Tutul; the sublime prince, who makes the face of Ninni shine; who presents holy meals to the divinity of Nin-a-zu, who cared for its inhabitants in their need, provided a portion for them in Babylon in peace; the shepherd of the oppressed and of the slaves; whose deeds find favor before Anunit, who provided for Anunit in the temple of Dumash in the suburb of Agade; who recognizes the right, who rules by law; who gave back to the city of Ashur its protecting god; who let the name of Ishtar of Nineveh remain in E-mish-mish; the Sublime, who humbles himself before the great gods; successor of Sumula-il; the mighty son of Sin-muballit; the royal scion of Eternity; the mighty monarch, the sun of Babylon, whose rays shed light over the land of Sumer and Akkad; the king, obeyed by the four quarters of the world; Beloved of Ninni, am I.

When Marduk sent me to rule over men, to give the protection of right to the land, I did right and righteousness in . . . , and brought about the well-being of the oppressed.

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within Prof. Dr. Peter Bendixen