scholarly journals A Rush Hour Ride on the Dwarf Planet: Neotropical Imaginings from a Postpandemic Colony

2021 ◽  
Vol 20 (1) ◽  
pp. 340-344
Author(s):  
Christina Yin

In this dystopian flash fiction piece, a colonist on the Dwarf Planet takes the train back to her cubicle after another hard day’s work. As she struggles amid the harsh environmental conditions, KÆ reflects on why she volunteered to come out to this remote colony in the far reaches of the solar system. It is revealed that the great pandemic of 2020 never ended; the virus mutated and humans fled the Earth to build new worlds on other planets. But glimpses of the world left behind beckon as KÆ and her fellow colonists are now being enticed to return to a revived Earth; in particular, to the land of her forebears, Borneo, where orangutans roam in the resurrected rainforest and holiday-makers frolic in the famed underwater world of Sipadan and play on the island’s pristine beaches.

2021 ◽  
Vol 19 (1) ◽  
pp. 16-21
Author(s):  
Aparna Tarc

The thought of breath grips the world as climate change, racial injustice and a global pandemic converge to suck oxygen, the lifeforce, out of the earth. The visibility of breath, its critical significance to existence, I argue, is made evident by poets. To speak of breath is to lodge ourselves between birth and death and requires sustained, meditative, attentive study to an everyday yet taken for granted practice. Like breathing, reading is also a practice that many took for granted until the pandemic. My paper will engage the affective and/or poetic dimensions of reading left out of theories of literacy that render it instrumental and divorced from the life of the reader (Freire, 1978). I will suggest that scholars of literacy, in every language, begin to engage a poetics of literacy as attending to the existential significance of language in carrying our personhood and lives. I will also argue that our diminishing capacities to read imaginatively and creatively have led to the rise of populist ideologies that infect public discourse and an increasingly anti-intellectual and depressed social sphere. Despite this decline in the practice and teaching of reading, it is reported that more than any other activity, reading sustained the lives of individuals and communities’ during a global pandemic. Teachers and scholars might take advantage of the renewed interested in reading to redeliver poetry and literary language to the public sphere to teach affective reading. Poetry harkens back to ancient practices of reading inherent in all traditions of reading. It enacts a pedagogy of breath, I argue, one that observes its significance in our capacity to exist through the exchange of air in words, an exchange of vital textual meanings we have taken for granted as we continue to infect our social and political world and earth with social hatred, toxins, and death. In this paper I engage fragments of poetry by poets of our time (last century onward) that teaches us to breathe and relearn the divine and primal stance that reading poetry attends to and demands. More than any other form, “poetry,” Ada Limon claims, “has breath built into it”. As such, reading poetry helps us to breathe when the world bears down and makes it hard for us to come up for air.


Author(s):  
Roald Hoffmann

There are sound spiritual reasons for the ecological and environmentalist perspective—for minimizing pollution and harm to ourselves, to future generations, to the earth. Are these consistent with the material reality and aspirations of chemistry and chemical industry? One would like to think they are. But what of the realities? I want to take a hard, personal look at this fundamental tension. And also search for what is special about Green or Sustainable Chemistry, facing up to the obstacles confronting the field. And, while reaching for a measure of transformation, a multifaceted Green Index, to come back to a moral perspective on our creative activities. Chemists and chemical engineers are prone to believe that the general public does not recognize the contributions that chemistry has made to our health and our standard of living. And we often cringe at the perception that others blame us (and the great industries that employ us) for fouling our own nest, the infinity of ways we have found of affecting adversely our bodies and the earth by producing on the megaton scale the unnatural. Each of these adverse opinions can be productively discussed—both with the people whose adversarial or anguished arguments chemists react to, and with the chemists’ exaggerated and defensive response to them. The facts remain that the industries that transform matter (to which chemistry is central) have flourished to an extent that is staggering. They’ve played an essential material role in prolonging life, and while not making people any happier, they have provided spiritual value. The value I’m thinking of is not in creating the materials for CDs and books, ancillary tools to spiritual satisfaction, but in providing partial, yet unprecedented knowledge of the world. And the transformative industries are also responsible for an immense quantity of hazardous waste. The scale of their fecund creative enterprise is such that the major cycles of the world are perturbed. More than half the N and S atoms in our bodies have seen the inside of a chemical factory. And C, O, and H atoms too, through agriculture, food preparation, and sewage treatment.


Human Affairs ◽  
2015 ◽  
Vol 25 (3) ◽  
Author(s):  
Josef Šmajs

AbstractFor almost fifty years scholars have expressed their concern for the future existence of mankind and proposed ways of securing life in the years to come. Most of the declarations made by these movements do not, however, constitute viable instructions for change: they are rather moral discussion papers, containing much wishful thinking, or a list of flaws people are perceived to commit in their relation to Nature. All noble sentiments and efforts to understand and resolve the current crisis while ignoring the split of the planet into two opposing systems-Culture and Nature-are doomed to failure. The currently prevailing anthropocentric vision of the world is incorrect, not only in its details and in its specific arguments, but also in its deepest underlying principles-in short, in its entirety.That is this draft of a Constitution for the Earth is based on the ontological assumption that human Culture is not a continuation of natural evolution by different means. Culture is an artificial system opposing Nature. If it were set as Nature is in a biophilous, life-reverencing way, then Culture’s self-activity would grow in a desirable way. Culture would respect Nature and both systems would co-operate at a new level.


1950 ◽  
Vol 13 (2) ◽  
pp. 308-338 ◽  
Author(s):  
Bernard Lewis

During the first four centuries of Islamic rule Messianic hopes ran high among the peoples of the Caliphate. Christians, Jews, and Zoroastrians, subjected to the rule of a new and alien religion, cherished and embellished their traditions of a Messiah or Saoshyant of a God-chosen line who, in God's time, would come or return to the world, end the sufferings of the faithful and the dominion of their opponents, and establish the kingdom of God upon earth. Before very long Islam itself was affected. First in the heresies of the newly-converted, dissatisfied with the status assigned to them in what was still an Arab kingdom, grafting their old beliefs on their new faith; then in the orthodoxy of all Islam, the belief arose in a MaMhdī, a “ divinely guided one ” who, in the words of the tradition, would “ fill the earth with justice and equity as it is now filled with tyranny and oppression ”.With the passing of empires and the flowering and disappointment of successive hopes, the tradition of the Coming grew and developed. One oppressor after another added something of himself to the portraits of the Antichrist, while the many false Messiahs, in their failure, bequeathed new details and new tokens to the Messiah yet to come. Each group had its own traditions; yet they were in no way separate and water-tight, and many ideas and beliefs passed, through converts and other channels, from one religion to another.By no means the least impatient in their expectation of Redemption were the Jews. When the crumbling of empires under the blows of internal revolutions and external invasions seemed to portend the long awaited end, anxious Jewish eyes scanned the Time of Troubles in which they lived for signs of the coming of Messiah, and sought to identify, in the events taking place about them, the vague prophecies and traditions handed down to them of the last wars of the Messiah. It was in such times that the apocalyptic books were written.


1993 ◽  
Vol 28 (2) ◽  
pp. 152-173 ◽  
Author(s):  
Roger Williams

By The Standards of The Solar System, Where are found the only comparable bodies of whose existence we have certain knowledge, the earth is not a large planet. For most of recorded history, on the other hand, it has certainly seemed so to its inhabitants, and only in recent decades has a different perception come to prevail, as instanced, for example, by the much-remarked Ward-Dubos book of 1972, Only One Earth — The Care and Maintenance of a Small Planet. In 1872 Phileas Fogg needed almost eighty days to go around the world, in 1961 Yuri Gagarin managed the feat in little more than eighty minutes, and nowadays less intrepid travellers than these think nothing of accomplishing the task using commercial aircraft in comfortably less than eighty hours. Photographic images and, in general, data of unlimited complexity meanwhile circle the globe virtually instantaneously. The technologies here are those of transport and communications but in most other areas of human activity too the twentieth century has seen similar technological strides.


Author(s):  
Kun Wang ◽  
Randy Korotev

For thousands of years, people living in Egypt, China, Greece, Rome, and other parts of the world have been fascinated by shooting stars, which are the light and sound phenomena commonly associated with meteorite impacts. The earliest written record of a meteorite fall is logged by Chinese chroniclers in 687 bce. However, centuries before that, Egyptians had been using “heavenly iron” to make their first iron tools, including a dagger found in King Tutankhamun’s tomb that dates back to the 14th century bce. Even though human beings have a long history of observing meteors and utilizing meteorites, we did not start to recognize their true celestial origin until the Age of Enlightenment. In 1794 German physicist and musician Ernst Chladni was the first to summarize the scientific evidence and to demonstrate that these unique objects are indeed from outside of the Earth. After more than two centuries of joint efforts by countless keen amateur, academic, institutional, and commercial collectors, more than 60,000 meteorites have been catalogued and classified in the Meteoritical Bulletin Database. This number is continually growing, and meteorites are found all over the world, especially in dry and sparsely populated regions such as Antarctica and the Sahara Desert. Although there are thousands of individual meteorites, they can be handily classified into three broad groups by simple examinations of the specimens. The most common type is stony meteorite, which is made of mostly silicate rocks. Iron meteorites are the easiest to be preserved for thousands (or even millions) of years on the Earth’s surface environments, and they are composed of iron and nickel metals. The stony-irons contain roughly the same amount of metals and silicates, and these spectacular meteorites are the favorites of many collectors and museums. After 200 years, meteoritics (the science of meteorites) has grown out of its infancy and become a vibrant area of research today. The general directions of meteoritic studies are: (1) mineralogy, identifying new minerals or mineral phases that rarely or seldom found on the Earth; (2) petrology, studying the igneous and aqueous textures that give meteorites unique appearances, and providing information about geologic processes on the bodies upon which the meteorites originates; (3) geochemistry, characterizing their major, trace elemental, and isotopic compositions, and conducting interplanetary comparisons; and (4) chronology, dating the ages of the initial crystallization and later on impacting disturbances. Meteorites are the only extraterrestrial samples other than Apollo lunar rocks and Hayabusa asteroid samples that we can directly analyze in laboratories. Through the studies of meteorites, we have quested a vast amount of knowledge about the origin of the Solar System, the nature of the molecular cloud, the solar nebula, the nascent Sun and its planetary bodies including the Earth and its Moon, Mars, and many asteroids. In fact, the 4.6-billion-year age of the whole Solar System is solely defined by the oldest age dated in meteorites, which marked the beginning of everything we appreciate today.


2021 ◽  
Vol 9 ◽  
Author(s):  
Gracielle Teixeira Higino ◽  
Norma Forero ◽  
Francis Banville ◽  
Gabriel Dansereau ◽  
Timothée Poisot

If we want to protect our environment, we first need to know where animals and plants are. Are they hidden in the woods? Are they next to cities? Which woods or which cities? Wandering all over the world to find where living things are might seem exciting at first. However, in the long run, it might get a little tiring, no? Thankfully, we do not need to explore every corner of the Earth to know where the animals and plants are. Scientists instead use computers to deduce where certain species might be. In this article, we will describe how to find where raccoons live, by giving a computer special instructions. To do so, we just need a few observations of raccoons, the environmental conditions in which they have been identified, and a set of instructions to give to our computer.


1969 ◽  
Vol 22 (1) ◽  
pp. 1-9
Author(s):  
Thomas F. Torrance

Karl Barth died in the early hours of 10 December 1968, God's greatest gift to theological science in the whole of the modern era. Albert Einstein once wrote of Isaac Newton: ‘To think of him is to think of his work. For such a man can be understood only by thinking of him as a scene on which the struggle for eternal truth took place.’ That is surely the way in which we must remember Karl Barth, for in him there took place a profound struggle for the eternal Word of God in which the whole framework of the Church's understanding of God from ancient to modern times was subjected to critical and constructive inquiry in the search for a unified and comprehensive basis in the Grace of God for all theology. He has no need of praise from us, for the work he was given to accomplish will endure to bless the world for many centuries to come. If Karl Barth has left behind no school of ‘Barthians’, it is because he belongs to the whole universe of theology in a way that no mere leader of a new movement of thought ever could.


2018 ◽  
Vol 51 (1) ◽  
pp. 117-120
Author(s):  
Lionel Blue
Keyword(s):  
Old Age ◽  
To Come ◽  

Abstract In this article, Lionel Blue contemplates approaching the end of life. The rabbinic tradition describes this world as a ‘prozdor’, a corridor to the world to come. We are ‘in between’ creations, with a toehold in heaven, yet intimations of heaven can be found in this life. As for dying, that can be a messy business. ‘I do not like the pain which accompanies all transformation.’ Dying is very different in the experience of those who are left behind, who wish to hold on to the one who is dying, whereas the latter may need silent companionship and permission to depart. Lionel offers some personal stratagems for dealing with old age. Indulge yourself and treat yourself insofar as your medication allows. Treasure friendships. Keep up your conversation with God.


2021 ◽  
Vol 0 (0) ◽  
Author(s):  
David Harris Sacks

Abstract This essay is about irenicism and science, i.e. about the interrelationship between the quest for peace on earth and the quest for knowledge about the world. Both are global aspirations, the former focused on achieving concord among rival peoples and ideologies, nations, and religions; the latter on comprehending the earth and the heavens and the way the things in them are made. Sir Francis Bacon (1561–1626), Viscount St. Alban and sometime Lord Chancellor of England, who, citing in Latin the Biblical prophecy in Daniel 12:4 – “Many shall go to and fro, and knowledge shall be increased” – linked together the increase of geographical knowledge in his own day with the prospect for new discoveries in all fields of learning. For Bacon, the advancement of all branches knowledge, fated to come together in the same age, would in time bring religious unity and with it this-worldly peace, thereby paving the way for the fulfillment of the apocalyptical prophecy in the Book of Daniel, which in Christian discourse was interpreted to mean the Second Coming of Christ. This essay explores Bacon’s discussions of his aims and the methods he advocated as addressed the consequences of “discovery” for mending world back to its wholeness.


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