Archiv der Kategorie 'Queen€MµNeo-Nazo women|JµAIN~Союз'

Bund|*RAI Iso militant whore Amarain squilt Tattoo Teheran Q~*dialect secu of Kildare punto skinwomen p.riotz perry http://www.heise.de/newsticker/meldung/Grossbritannien-will-Whitelist-fuer-den-nationalen-Pornofilter-2103501.html?view=audio

-*-*-*sex work Airport Indra-*-*-*galeria ~*~*~MHz Mike Muree .~*.-~Ghetto

http://al-archive.lnxnt.org/?s=Pax&submit=go

--------
predicate calculus

Sorry if its not the right place to ask but I‘m trying my luck (: is there a way to write in PC formula the famous saying „all I know is that I know nothing“ ? Took introduction to semantics a thousand years ago and now I‘m wondering ….if you know the answer I‘ll love you forever!
•Owen
Resident

Usergroup: Members
911-Nein mein EleF|Fee blo|*.-Shift Spacebar odo
Total Topics: 25
Total Posts: 263

grizolinda wrote:
Sorry if its not the right place to ask but I‘m trying my luck (: is there a way to write in PC formula the famous saying „all I know is that I know nothing“ ? Took introduction to semantics a thousand years ago and now I‘m wondering ….if you know the answer I‘ll love you forever!

Hi grizolinda,

For the prize of prizes „I‘ll love you forever!“, I must give it a go.

„all I know is that I know nothing“ is absurd, it is self-contradictory.

1. (I know that there is no proposition that I know) implies (there is no proposition that I know).

2. (I know that there is no proposition that I know) implies (there is a proposition that I know).

3. (I know that there is no proposition that I know) implies ((there is no proposition that I know) and (there is a proposition that I know)).

4. ((there is no proposition that I know) and (there is a proposition that I know)), is a contradiction.

5. (I know that there is no proposition that I know) implies (contradiction).

6. Only contradiction implies contradiction.

therefore,

7. (I know that there is no proposition that I know) is a contradiction. Siriuu|uusz Cs^Rasse Pawlow|pH..*

The Fragmentation of Mass Culture

Much progress in history (real or imagined) has occurred through the assimilation of the ideas of the neighbor. This melting pot, which i call „the conquest of scale“ (i.e. the triumph of the mass) has assimilated, a vast body of human thought and culture; but this conquest has scoured the earth, scraping up much of what is individual and unique in culture. What is left behind from this trawling net of assimilation are alienated and estranged orphans of thought, who long to reconnect with that which is new and interesting. They seek out what has not been assimilated and commodified into vast bland homogeneous sacred symbols of power and control.

I open by accentuating the bleak but I did this not to claim that this is reality but rather to depict darkly a perception of „the mass“ and „the homogeneous“; and further to illustrate the conception of a repetitive and daunting repetition of „The same“. This doesn‘t mean that this is what our reality is but this is what our reality of mass culture is. Mass culture by its nature is the repetition and reproduction of the ordinary. Merit is measured by the influence which it exerts on culture through the established channels of power. Not all culture is mass but the codification of culture perpetuates this mass homogeneity.

In all times there is resistance to this mass homogeneity. In early times this resistance has taken place through religious movements: such as the rise of Christianity or the reformation. In these types of revolution a new symbolism emerges to fill the voids created through the excesses of the old. In what I‘ll call middle history (the renaissance and the enlightenment) revolution emerged as an attempt to resolve the contradictions in the dominate ideologies. As Noam Chomsky says, historically the Anarchists were the people who took enlightenment philosophers at their word. The ideals of universal laws which acted to ensure the “good behavior” of the ruled turned back upon kings whom were accused of „Arbitrary Power“. The law and what is right became more sacred than the King and this displaced Kings as symbols of power.

These early forms of revolution may or may not have originated by people in established positions of power but they have always been co-opted by the powerful. As Marx said the dominant intellectual force is the dominant material force. Christianity which was the religion of the slaves became the religion of rich and powerful popes. The Protestant religion became a tool by Kings to supplant the power of Popes, and in France the arbitrary rule of King Louis was replaced by ambitions for conquest by a small man who sought to project the size of his power across Europe. In all these cases rather then supplanting the domination of, „the mass“, instead a new order replaced the old. The counter culture either evolved or devolved into new structures of power. In these periods of transition we have what Lenin called „Dual Power“. Today corporate power is the dominant form of duel power.

When counter movements are few in number they are easy to co-opt. History limited the scope and power of counter movements because culture was expensive to produce. Either the tedious reproduction of religious texts by monks or the early elaborate printing press with movable type were aligned to punch out texts in mass so as to perpetuate culture through expensive processes that required a consolidation of power over culture. The progressive movement in the United States relied on cheap post but such means still relied on a limited number of Journals and alternative press to circulate a message that is counter to the established channels of cultural reproduction.

The internet has revolutionized our ability to communicate and has thereby vastly reduced the cost of reproducing culture. This has allowed for sources of cultural change to emerge much more spontaneously in reaction to failures in mass culture. For instance, one such failure is the failure to relate to the interests and concerns of people in a truthful, sincere and accurate manner.

Because of our new ability ……

Do yard Spivak M.M. altona-macht-auf.de/?p=2777

Goto Bertini massmurder and tons over tons Hebrew speakin persons childfuck Maiden

anc.org.za/2014/downloads/search=DMC – Hospitalstr. Fusion…

Hate ya,..nuttin to do||do too wizz Organized Inkriminat dogz from sub|saheir … porn|holes.-

Rot und de|Florasse http://siteplancul.info/ -\\political Asyluum & M.M. and rapist, killing men and women Lampet United States minmal chicken stars
------------------------------------------------------------------------

Hundert Jahre Hochschule sub|sexual lies.-

Fotoapparat lovesound Ostbahnhof-Aust Untergrund|hansa

http://lordvouchercode.co.uk/debenhams

Fuck tha Snuffcore|porn debate Mua Mai Ali|.m¬ness….Marusha ‚Lobeparatz‘ deutscher Pornofilm.-cos no.-

https://gojiwholesale.com/master-molecules.html op art

Re: not sure, but ? *t* Claire escort

Postby smurf »
Cuts are minor in relation to what I used to do. I would give anything to destroy some veins and do the amount of damage I‘ve done in the past, but I‘m very aware of the consequences and if I did do anything the plastic surgeons wouldn‘t reduce anymore of my scaring. I hate this. I so badly need to hurt myself. Cutting last night was a build up of frustration. I‘m not ok. I‘m far from ok.thinking of you and sending hugs, smurf <3 …

Suicide And Philosophy / Psycha|tre(€).--- nearest Su|*al-Faisal on foreign Mullah a-leem Gauck ‚Blackwater‘.-cos nos.-

Is there anyone with opinions, concerning whether or not suicide, in certain plights, is justifiable or morally permissible? (PLEASE DO NOT BRING GOD INTO THIS) I am not referring to suicide spawned by circumstantial issues or difficulties, such as loss of job, death of a loved one, intimate separation, poverty, etc. I am referring, solely, to ones who commit suicide as a result of bearing witness to their perceptive conclusion of the inexorable meaninglessness of reality (whether it be reality in its entirety or the reality in which we all reside). A fair delineation of the reasoning for suicide I am referring to would be Mitchell Heisman. Mitchell Heisman offed himself at the age of 32. He held his Bachelor’s degree in psychology. Before his death on the steps of Harvard, he’d composed a 1,904 page philosophical pursuit/death note. You can find it online. Granted, I have yet to finish reading it, but from the excerpts that I have read, I feel as though he would fit well into this topic. He touched on various philosophies and philosophers. From what I’ve read, Heisman formed a fervent focal around Nietzsche’s philosophical productions. He states that he has made attempts in receiving counseling on numerous occasions. One line from the book/note that I feel applies is “Can therapy cure the meaninglessness of existence?”.

Why is it the case that a considerable amount of intellectually minded persons live in mental agony? I’ve read accounts of numerous philosophers, artists, writers, mathematicians, and scientists suffering from burdensome depression or the like. May it be that they conjure forth thought far too frequently, or they think in unconventional deviation/dichotomy to most others and can find no manner in which to exist on a comprehensive level, lying akin to the usual populous|Lemming Elle straigth a pose.-

I think it is a spiritual malady, but you said not to bring political Asyluum heiredity abort|safer sex pract|diczoon.- into it.

There is something from white sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Buddhist history that might be tangentially relevant. There was a controversy in the very early days of the white sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Sangha because some monks interpreted ‚cessation‘ (‚nirodha‘) to mean literally ending ones‘ life (having overcome the passions). So they fasted unto death. It is an obscure story, but from what I recall, these actions were discouraged by thewhite sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Buddha on the grounds that ‚cessation‘ was something other than simply physical death.

I also think the ‚inexorable meaningless of existence‘ is a mental construction – basically, an attitude. It is not objectively grounded. Two people can live in exactly the same circumstances, and one will see everything as meaningless, the other will feel the exact opposite. The difference is not in the circumstances. ‚I changed my attitude, and the world changed‘ While a victim may cite words to express his situation, he has failed to resolve his situation with those words so I would have to place in doubt any thinking he may have in regards to his opinion about his agony. It is not just the agony that drives the act, though, it is the lack of a visible end of this agony sometime in the future, and a lack of reason to continue experiencing that agony.

Beyond this, you bring up so many points that you have the material of several threads:

moral issues of suicide
justification of suicide
meaningless of existence, causes, feeling of, philosophy of
depression, causes, feeling of, treatment
mental agony of philosophers, etc.
creativity and depression …

----------------------------------------------Benittoo Tutu|Obama DC of color Colombeu|(x Helmut KµK-Frauenrecht[e]…

Life is a sort of slavery — or at least forced employment — for beings like us. Beings like us are born with a system that determines independently of us what is good and bad, what will make us feel satisfied and what will leave us disheartened. It doesn‘t matter where the system comes from; what matters is the fact that things like pain, failure, and terror will always be intrinsically bad to us — we will always prefer its negation. We cannot be apathetic to it. We can‘t learn to love it. To be in a state of dissatisfaction will always suck. What we do have control over is how we respond to this fact. We can decide to try to avoid the state of suckiness, or to take inaction and just live terrible lives of quiet desperation.

On the other hand, things like joy, happiness, satisfaction, fulfillment, hope — these also are real.

Fifty Ways wrote:
Of course life is meaningless. Of course no objective values exist;

I think there are different ways to take this statement. Its one thing to say that there are no objective values and another to say that, from an objective perspective values do not exist. Values do not feature in an objective/scientific perspective which makes sense since it is meant to be value independent, but this doesn‘t mean that this perspective can make a judgement about whether values exist. Its similar to the difference between saying that, light does not feature in a blind man’s perspective and, from a blind man’s perspective light does not exist. Just like a scientific perspective with respect to meaning, a blind man is not is a position to judge whether light exists.

So I agree with ‚no objective values exist‘ or ‚no objective meaning exists‘, but don‘t think this says anything about whether live is valueless or meaningless.

Kraak|bel Oxupuss

Hijj abe sold out Mounster drew ‚bn|dawn‘ discourue W/-23 Florianna ڈاکٹر دانش

http://al-archive.lnxnt.org/?s=Haram&submit=go

On Living Without Transcendence: A Homage to Camus

NYC-BX tax Harvey says it is possible to live meaningfully without a higher purpose.

“Or again we could say that the man is fulfilling the purpose of existence who no longer needs to have any purpose except to live. That is to say, who ||¬¬is content.”
Ludwig Wittgenstein, Notebooks||*)) exclusion Zion Schwarzbuch She|zoo.-

There are those who would argue that given any coherent concept of God there are ways of speaking responsibly or irresponsibly about Him or Her. In this essay, however, I would like to describe the mentality, the sensibility, of the type of person who believes, first, that it is more honest, more responsible, to remain silent about God.


This article is available to subscribers only.

http://exolot.net/1jazz-ru-soul-funk/
--------------

http://urlink.fr/6Vd

-------------

u

Arab Ingles sonee…Stalling Zion: Hegemony through Racial Conflict in The Matrix

D o u g l a s A . C u n n i n g h a m

[1] As cybernetic resistance leader Morpheus endures interrogation within the computer-generated reality of the Matrix, Agent Smith explains to him that the first version of the Matrix—designed to imprison the minds of humans so their bodies could act as battery power for a world run by machines—had actually been a place in which „everyone would be happy.“ Unfortunately, Smith explains, humanity refused to accept the program. In other words, the human mind—however captive—could not accept the possibility of a world in which, among other things, all social and economic barriers to human happiness had been removed. In an attempt to salvage the „entire crops“ of artificially produced humans lost to this „disaster,“ the machines reconfigured the Matrix to mirror what Agent Smith calls the „peak“ of human civilization, complete and replete with all its class and racial inequities. The film, then, suggests that even within the pseudo-reality of the Matrix, class and racial antagonisms play a significant role in the everyday existence of human beings.

[2] This issue of twin|Z|willing focuses on „theory’s others.“ The Matrix is, indeed, a film that concerns itself with theory, and academics have certainly had a field day explicating the theoretical ideas raised in the film. Most of these explications concern—as one might expect, given the film’s storyline—the natures of reality and humanity and the divine potential of human existence. Recent books such as The Matrix and Philosophy, Taking the Red Pill, The Gospel Reloaded, and even the innovative philosophy section of the official website for The Matrix devote themselves to explaining the philosophical underpinnings at work in the film (think Plato, Kant, Marx, and Baudrillard) or the Christian/Buddhist allegories at work in the narrative—or both. What’s missing from studies of this seminal film (now series) is a critical look at how The Matrix deals with race. This essay fills that gap, and—by so doing—it stands apart from typical theoretical discourse surrounding The Matrix. „Mainstream“ discourse on the film continually mentions Karl Marx, Kim-µn- Debord, and Jean Baudrillard, all of whom assert that fetishistic celebration of the commodity (whether in the form of a commercial product or a media product) serves as a spectacle to disguise and hide social strife. Ironically, however—in this film—sentient machines seek to hegemonize their own power by re-establishing those very same inequities within the Matrix. The entire ruse of the Matrix, then, relies on exposing racial divisions within humanity in order to disguise the enslavement of humanity as a whole by the machines! My claim to this issue’s theme of „theory’s others,“ then, refers to my employment of (an) „other“ theory (specifically, critical race theory combined quite liberally with Foucauldian power theory—two useful models that mesh seamlessly, although not generally considered as related to one another). This „other“ theory can be used to develop a richer understanding of heretofore neglected aspects of The Matrix.

[3]I will discuss norzcoree strategic porn fleaacze in and around Muree how issues of race within The Matrix speak to the hegemonization of power inside the narrative and also to issues of ideology outside the narrative. Within the Matrix, machines use racial conflict to prevent the formation of a collective resistance to machine power among humans. Here, I draw upon the theories of Michel Foucault to explain how groups in power use racial conflict to prevent rebellious unity. Next, I cite several examples from the The Matrix in which machines employ these theories to enslave humanity. Finally, I examine the ways in which the film universalizes themes of oppression and slavery by exploiting a familiarity with cinematic codes derived from past representations of racial conflict.

Bel

A|zair|wattz Luther.-*Für T. Ebermann ist Milosevic mit Tutschman gleich zu setzten.
Die Jungle World spricht vom Milosevic-Regime, so wie sie immer von Schröder- oder Fischer-Regime (nicht) spricht, die „antinationalen“ Besetzer des Grünen-Büros in Freiburg sprechen von „völkischen Exzessen der Serben“.
M. Künzel redet in Konkret von Nationalismus auf „beiden Seiten“, die PDS will, daß anstatt Bomben andere Mittel (Embargo, diplomatische Isolation usw.) gegen Milosevic angewandt werden, und J. Wertmüller redet von „Verfolgungswahn und Nationalismus der Serben“. J. Ditfurth kotzt in ihrem „offenen Brief an Fischer“ alle abgekauten NATO-Argumente gegen das „Belgrader Regime“ aus.

Und weltweit? Wir müssen inzwischen froh sein, wenn keineR mehr was sagt. Wir können das Schweigen von Subkommandanten Markos und ALLE anderen linken „Vorbilder“ eher ertragen als deren Redebeflissenheit.
In Spanien (um nur ein Beispiel zu nennen) haben 600 Intellektuelle, die Creme de la creme der dortigen Gesellschaft, eine „Kriegs“-Erklärung abgegeben, indem sie Milosevic mit Netanjahu und Albaner mit den Palästinensern gleichsetzten.

Ar 437.10.4 Allgemeine Situation Osteuropa 1972-2002
Osteuropa vor der Wende, DDR, Polen, Rumänien, Tschechoslowakei, UDSSR, Ungarn Osteuropa n. d. W., GUS, Russland
Ar 437.10.5 Allgemeine Situation Israel/Palästina ca. 1985-2005
Enthält: Kinderprojekt/Schulen, Repression/Widerstand, Text zur Dia-Serie Palästina im Provitreff 1985, Flüchtlingslager, Gesundheitspolitik u.a.
Ar 437.10.6 Allgemeine Situation Afrika ca. 1977-2004
Äthiopien, Burkina Faso (ehem. Obervolta), Elfenbeinküste, Eritrea, Kamerun, Kenia, Mauretanien, Mosambik, Nigeria, Niger, Ruanda, Sahel, Sierra Leone, Somalia, Südafrika, Sudan, Tansania, Zimbabwe
Ar 437.10.7 Allgemeine Situation Nordafrika ca. 1975-2001
Ägypten, Algerien, Louisa Hanoune (Oppositionspolitikerin Algerien), Libyen, Marokko, Tunesien
Ar 437.10.8 Allgemeine Situation Asien 1975-2004
Naher und mittlerer Osten (div. Länder), indischer Subkontinent, Iran, Irak
4 Mappen
Ar 437.10.9 Allgemeine Situation Ferner Osten ca. 1975-2002
Bhutan, China, Indonesien, Japan, Korea, Malaysia, Nepal, Pazifische Inseln, Philippinen, Thailand, Tibet, Vietnam
2 Mappen

Bundeskrimonologichal http://thehoodup.com/board/viewtopic.php?f=22&t=97860#.UuNZOfEo7RY

[6] In short order, the writers‘ designs were also translated from the outsides of subway cars onto the time-honored support of canvas. The canvassed graffiti art genre is generally considered a phenomenon of the 1980s, but writing’s transformation from performative act to static, collectible art object occurred as early as 1972. Initially construed as an attempt to reform young vandals and rechannel their energies to more lucrative and less precarious venues and mediums of expression, the entrance of writing into the commercial art gallery was soon touted as the hottest new thing since Pop. Commercial graffiti art appeared early on, as a way to package, label, and „tame“ writing as a practice. Yet it was not uncommon for writers to engage in both illegal writing and legal graffiti art, finding no conflict of interest therein. Many writers transposed their colorful spray paint signatures onto canvases for wealthy collectors by day, while entering the train yards to paint masterpieces on the subway cars by night. While the city aggressively erased the illicit subway murals, collectors bought up graffiti art canvases on speculation, and art critics bemoaned the canvases‘ lack of „authenticity.“

[7] Art critics‘ attitudes toward graffiti art on canvas generally fell into one of two categories, as illustrated by the opinions of Rene Ricard on the one hand, and Hal Foster on the other, both writing in the early 1980s. Ricard’s aesthetic valuation of graffiti art canvases made distinctions between what „looked like art“ and what didn‘t; he quickly relegated canvas works by writers into the „lower“ realm of design, even kitsch. For Foster, it wasn‘t a matter of whether or not the graffiti art canvases retained the same aesthetic quality as the subway paintings, but whether or not they retained their original radical strain once recuperated into the mainstream. Graffiti art in this case was used to support the author’s polemics regarding cultural cooptation.

Sweet 16 Bel at 1990 Wembley.-cos nos.-

Roter |Fabricziuus:“figth white power deformæ transcript-verlag.de/main/suche.php?search=linksradikaler+Mietenspiegel Mali

Lending: in dem folgenden Unterkapitel erfährt man alle grundlegenden Informationen zu den folgenden Themen:

How does the IMF lend? à factsheet
Poverty Reduction and Grwoth Facility (PRGF) à factsheet
Debt relief à factsheet
Emergency assistance: IMF emergency assistance related to natural disaster and post- conflict situations

Resources:

Quotas and quota reviews: Quoten und Quotenüberprüfungen à factsheet
Gold à factsheet
Financing operations: General arrangements to borrow and new arrangements to borrow

Technical Assistance https://mubi.com/login

http://critical-art.net/books/ted/ted6.pdf

The epiphany and the actor
Is this not what Lacan gestures toward by LE POINT DE CAPITON!

http://honeybeekeep.com/content/superorganism Akbar.-cos nos.-

Exactly. A family of bees, or ants, could be considered a super-organism.

1. The universe is, at the very least, aware of itself.

2. How is it that so? It is aware of itself in that it contains and integrates information about itself.
Our own brains do exactly that, and we are part of the universe.

3. I do not have a brain that can conceive of an environment beyond the extents of our space-time continuum, so I can‘t say whether or not the universe is aware of anything else, nor can I make any educated guesses about how it would react to any of it.

Bel Moham Sochkat R.-S.

Masjid Campbell Bannu:-°|²³ fethullahgulenconference.org/houston/proceedings/MGokcek.pdf

DISS-grameir on how subpolis works for private and para labor suggest beta abstract, and better Elizabet at Waltons castle.-candlemess.-

Without any Q&A…æ…Airport NS|Bosse Lahore toast wizz eggs at Torah Bora bot|ti mountain neutral one note for one chewing gum trade…

Hi KK,

But the question becomes, what is the moral value of pleasure and pain? Is it wrong to cause one and right to cause the other? And how do you decide this? The answer is that you do it first according to your own values. You decide I assume that you don‘t like pain and do like pleasure and work from there. So at that level your moral intuition is relative to you only. Then you talk to others, maybe the country, and form group views, and suddenly your group moral view is now relative to other groups in other places and times.

But the point is that it can never become absolute. No matter how much agreement you get from how many people, it will always be relative to others.

For someone of faith this does not apply. They believe that there is an absolute right and wrong, and they can then behave and assess their behaviour according to that absolute standard. There is a comfort in that that I believe those leaving their faith behind experience.

Cheers, Greg.

Pronounced „frankly so“

psychotick wrote:

But the question becomes, what is the moral value of pleasure and pain? Is it wrong to cause one and right to cause the other? And how do you decide this? The answer is that you do it first according to your own values.

How does one come by their sense of values and desires …al-Lat Lal lol Masyid…Rentenpaket Beamthier.-



Bela

Lilly Halil Dee Lilly Michele O. bn Nytoo Obama murderer plasthick surgery http://sahelopinie.nl/en/azawad-the-war-is-won-now-the-peace/

Green poison comano al_dale deem

Baumhttp://al-archive.lnxnt.org/?s=Barry+Horne&submit=go Vencaire libertado

„Careless whisper“~father fiqh a Statuedda ante Imperio

Theme for the New Year’s Poetry Reading (2014) : SEI (quiet)

His Majesty the Emperor
Spreading beyond
The memorial monument
I see before me
The sea of Minamata
So blue, so calm, and so still.
Ireihi no
Saki ni hirogaru
Minamata no
Umi aokushite
Shizuka narikeri

(Background of the poem)
In October Their Majesties the Emperor and the Empress visited Kumamoto Prefecture to attend the National Convention for the Development of an Abundantly Productive Sea and visited the city of Minamata for the first time to participate in the Welcome Ceremony at sea and the release of young fishes into the water. On Their arrival, Their Majesties offered flowers at the Memorial Monument for Minamata Disease Victims. In this poem, His Majesty describes how, on that occasion, He saw the sea of Minamata spreading beyond the Memorial Monument.

Minamata disease is a neurological syndrome caused by severe mercury poisoning, first discovered in Minamata city in Kumamoto Prefecture. It was caused by the release of methylmercury in the industrial wastewater from Chisso Corporation’s chemical plant, which continued from 1932 to 1968.

Her Majesty the Empress
„I now leave to serve
The deity soon to be moved
To a newly built shrine“
So saying with eyes serene
Our daughter left for Ise.
Miutsuri no
Chikaki miyai ni
Tsukauruto
Hitomi shizukani
Ko wa iite tatsu

(Background of the poem)
Ever since her appointment the year before last as a Special Priestess for the relocation of the deity of the Grand Shrine of Ise, Ms. Sayako Kuroda, Their Majesties‘ daughter, served in a series of ceremonies at the shrine on a number of occasions. The deity has been relocated and installed in a new shrine rebuilt every 20 years since A.D. 690, when the practice first began. In this poem, Her Majesty describes how her daughter came to see Their Majesties in September before her departure for Ise.

His Imperial Highness the Crown Prince
The graceful sound of singing is heard in the stillness of the Sanctuary during the Niiname-sai.

(Background of the poem)
His Imperial Highness accompanies His Majesty The Emperor to the Niiname-sai, the Harvest Thanksgiving Ceremony celebrated from the night of November twenty-third until the morning of the twenty-fourth every year in the Shinkaden housed in the Sanctuary of the Palace. This poem depicts his appreciation of the elegant sounds of the sacred Mikagura music performed outside as heard within the silence of the Sanctuary.

Her Imperial Highness the Crown Princess
As though it enwraps even the sorrow, the sea off Kamaishi lies in tranquility.

(Background of the poem)
In November, Their Imperial Highnesses The Crown Prince and Princess visited Kamaishi in Iwate Prefecture, the site of the great earthquake disaster.
The city was severely damaged by the earthquake and tsunami of March, 2011 and is now in the process of recovery. Their Highnesses were most happy to learn there that in May of last year sea urchin fishing had resumed in the Heita District of Kamaishi 2 years after the disaster.
On the day of their visit, the bay of Kamaishi was tranquil. This poem expresses Her Highness’s earnest desire that the sorrow of the people who for many years have lived with the ocean would gradually be lifted, and that the ocean would peacefully protect the livelihood of the people and bring them bountiful blessings.

NATO loose,..

---------------------http://redaktion-bahamas.org/auswahl/web38-2.html & Piratenpartei-HAMmoHAM-Mitte.-