Fu-ru (old) i-ke (pond) ya, ka-wa-zu (frog) to-bi-ko-mu (jumping into) mi-zu (water) no o-to (sound)
This is a bit harsh, especially since it’s reasonable that people who study Kafka for a living use their work on Kafka to keep getting to work on Kafka for a living.
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1.1 The world is the totality of facts, not of things.
1.11 The world is determined by the facts, and by their being all the facts.
1.12 For the totality of facts determines what is the case, and also whatever is not the case.
1.13 The facts in logical space are the world.
1.2 The world divides into facts.
1.21 Each item can be the case or not the case while everything else remains the same.
Backcountry Yurt Skiing
Friday, November 14, 2014 | |
I sailed a wild, wild sea
climbed up a tall, tall mountain
I met a old, old man
beneath a weeping willow tree
He said now if you got some questions
go and lay them at my feet
but my time here is brief
so you'll have to pick just three
And I said
What do you do with the pieces of a broken heart
and how can a man like me remain in the light
and if life is really as short as they say
then why is the night so long
and then the sun went down
and he sang for me this song
See I once was a young fool like you
afraid to do the things
that I knew I had to do
So I played an escapade just like you
I played an escapade just like you
I sailed a wild, wild sea
climbed up a tall, tall mountain
I met an old, old man
he sat beneath a sapling tree
He said now if you got some questions
go and lay them at my feet
but my time here is brief
so you'll have to pick just three
And I said
What do you do with the pieces of a broken heart
and how can a man like me remain in the light
and if life is really as short as they say
then why is the night so long
and then the sun went down
Midnight Lightning
Wednesday, November 12, 2014 | |
I managed to live in Camp Four for an entire summer on $75. Others lived there much longer on nearly nothing at all. - Lynn Hill Climbing Free
Forget the Shorter Showers
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WOULD ANY SANE PERSON think dumpster diving would have stopped Hitler, or that composting would have ended slavery or brought about the eight-hour workday, or that chopping wood and carrying water would have gotten people out of Tsarist prisons, or that dancing naked around a fire would have helped put in place the Voting Rights Act of 1957 or the Civil Rights Act of 1964? Then why now, with all the world at stake, do so many people retreat into these entirely personal “solutions”?
Part of the problem is that we’ve been victims of a campaign of systematic misdirection. Consumer culture and the capitalist mindset have taught us to substitute acts of personal consumption (or enlightenment) for organized political resistance. An Inconvenient Truth helped raise consciousness about global warming. But did you notice that all of the solutions presented had to do with personal consumption—changing light bulbs, inflating tires, driving half as much—and had nothing to do with shifting power away from corporations, or stopping the growth economy that is destroying the planet? Even if every person in the United States did everything the movie suggested, U.S. carbon emissions would fall by only 22 percent. Scientific consensus is that emissions must be reduced by at least 75 percent worldwide.
Or let’s talk water. We so often hear that the world is running out of water. People are dying from lack of water. Rivers are dewatered from lack of water. Because of this we need to take shorter showers. See the disconnect? Because I take showers, I’m responsible for drawing down aquifers? Well, no. More than 90 percent of the water used by humans is used by agriculture and industry. The remaining 10 percent is split between municipalities and actual living breathing individual humans. Collectively, municipal golf courses use as much water as municipal human beings. People (both human people and fish people) aren’t dying because the world is running out of water. They’re dying because the water is being stolen.
Or let’s talk energy. Kirkpatrick Sale summarized it well: “For the past 15 years the story has been the same every year: individual consumption—residential, by private car, and so on—is never more than about a quarter of all consumption; the vast majority is commercial, industrial, corporate, by agribusiness and government [he forgot military]. So, even if we all took up cycling and wood stoves it would have a negligible impact on energy use, global warming and atmospheric pollution.”
Or let’s talk waste. In 2005, per-capita municipal waste production (basically everything that’s put out at the curb) in the U.S. was about 1,660 pounds. Let’s say you’re a die-hard simple-living activist, and you reduce this to zero. You recycle everything. You bring cloth bags shopping. You fix your toaster. Your toes poke out of old tennis shoes. You’re not done yet, though. Since municipal waste includes not just residential waste, but also waste from government offices and businesses, you march to those offices, waste reduction pamphlets in hand, and convince them to cut down on their waste enough to eliminate your share of it. Uh, I’ve got some bad news. Municipal waste accounts for only 3 percent of total waste production in the United States.
I want to be clear. I’m not saying we shouldn’t live simply. I live reasonably simply myself, but I don’t pretend that not buying much (or not driving much, or not having kids) is a powerful political act, or that it’s deeply revolutionary. It’s not. Personal change doesn’t equal social change.
So how, then, and especially with all the world at stake, have we come to accept these utterly insufficient responses? I think part of it is that we’re in a double bind. A double bind is where you’re given multiple options, but no matter what option you choose, you lose, and withdrawal is not an option. At this point, it should be pretty easy to recognize that every action involving the industrial economy is destructive (and we shouldn’t pretend that solar photovoltaics, for example, exempt us from this: they still require mining and transportation infrastructures at every point in the production processes; the same can be said for every other so-called green technology). So if we choose option one—if we avidly participate in the industrial economy—we may in the short term think we win because we may accumulate wealth, the marker of “success” in this culture. But we lose, because in doing so we give up our empathy, our animal humanity. And we really lose because industrial civilization is killing the planet, which means everyone loses. If we choose the “alternative” option of living more simply, thus causing less harm, but still not stopping the industrial economy from killing the planet, we may in the short term think we win because we get to feel pure, and we didn’t even have to give up all of our empathy (just enough to justify not stopping the horrors), but once again we really lose because industrial civilization is still killing the planet, which means everyone still loses. The third option, acting decisively to stop the industrial economy, is very scary for a number of reasons, including but not restricted to the fact that we’d lose some of the luxuries (like electricity) to which we’ve grown accustomed, and the fact that those in power might try to kill us if we seriously impede their ability to exploit the world—none of which alters the fact that it’s a better option than a dead planet. Any option is a better option than a dead planet.
Besides being ineffective at causing the sorts of changes necessary to stop this culture from killing the planet, there are at least four other problems with perceiving simple living as a political act (as opposed to living simply because that’s what you want to do). The first is that it’s predicated on the flawed notion that humans inevitably harm their landbase. Simple living as a political act consists solely of harm reduction, ignoring the fact that humans can help the Earth as well as harm it. We can rehabilitate streams, we can get rid of noxious invasives, we can remove dams, we can disrupt a political system tilted toward the rich as well as an extractive economic system, we can destroy the industrial economy that is destroying the real, physical world.
The second problem—and this is another big one—is that it incorrectly assigns blame to the individual (and most especially to individuals who are particularly powerless) instead of to those who actually wield power in this system and to the system itself. Kirkpatrick Sale again: “The whole individualist what-you-can-do-to-save-the-earth guilt trip is a myth. We, as individuals, are not creating the crises, and we can’t solve them.”
The third problem is that it accepts capitalism’s redefinition of us from citizens to consumers. By accepting this redefinition, we reduce our potential forms of resistance to consuming and not consuming. Citizens have a much wider range of available resistance tactics, including voting, not voting, running for office, pamphleting, boycotting, organizing, lobbying, protesting, and, when a government becomes destructive of life, liberty, and the pursuit of happiness, we have the right to alter or abolish it.
The fourth problem is that the endpoint of the logic behind simple living as a political act is suicide. If every act within an industrial economy is destructive, and if we want to stop this destruction, and if we are unwilling (or unable) to question (much less destroy) the intellectual, moral, economic, and physical infrastructures that cause every act within an industrial economy to be destructive, then we can easily come to believe that we will cause the least destruction possible if we are dead.
The good news is that there are other options. We can follow the examples of brave activists who lived through the difficult times I mentioned—Nazi Germany, Tsarist Russia, antebellum United States—who did far more than manifest a form of moral purity; they actively opposed the injustices that surrounded them. We can follow the example of those who remembered that the role of an activist is not to navigate systems of oppressive power with as much integrity as possible, but rather to confront and take down those systems.
Source: Forget Shorter ShowersWhy personal change does not equal political change by Derrick Jensen
Part of the problem is that we’ve been victims of a campaign of systematic misdirection. Consumer culture and the capitalist mindset have taught us to substitute acts of personal consumption (or enlightenment) for organized political resistance. An Inconvenient Truth helped raise consciousness about global warming. But did you notice that all of the solutions presented had to do with personal consumption—changing light bulbs, inflating tires, driving half as much—and had nothing to do with shifting power away from corporations, or stopping the growth economy that is destroying the planet? Even if every person in the United States did everything the movie suggested, U.S. carbon emissions would fall by only 22 percent. Scientific consensus is that emissions must be reduced by at least 75 percent worldwide.
Or let’s talk water. We so often hear that the world is running out of water. People are dying from lack of water. Rivers are dewatered from lack of water. Because of this we need to take shorter showers. See the disconnect? Because I take showers, I’m responsible for drawing down aquifers? Well, no. More than 90 percent of the water used by humans is used by agriculture and industry. The remaining 10 percent is split between municipalities and actual living breathing individual humans. Collectively, municipal golf courses use as much water as municipal human beings. People (both human people and fish people) aren’t dying because the world is running out of water. They’re dying because the water is being stolen.
Or let’s talk energy. Kirkpatrick Sale summarized it well: “For the past 15 years the story has been the same every year: individual consumption—residential, by private car, and so on—is never more than about a quarter of all consumption; the vast majority is commercial, industrial, corporate, by agribusiness and government [he forgot military]. So, even if we all took up cycling and wood stoves it would have a negligible impact on energy use, global warming and atmospheric pollution.”
Or let’s talk waste. In 2005, per-capita municipal waste production (basically everything that’s put out at the curb) in the U.S. was about 1,660 pounds. Let’s say you’re a die-hard simple-living activist, and you reduce this to zero. You recycle everything. You bring cloth bags shopping. You fix your toaster. Your toes poke out of old tennis shoes. You’re not done yet, though. Since municipal waste includes not just residential waste, but also waste from government offices and businesses, you march to those offices, waste reduction pamphlets in hand, and convince them to cut down on their waste enough to eliminate your share of it. Uh, I’ve got some bad news. Municipal waste accounts for only 3 percent of total waste production in the United States.
I want to be clear. I’m not saying we shouldn’t live simply. I live reasonably simply myself, but I don’t pretend that not buying much (or not driving much, or not having kids) is a powerful political act, or that it’s deeply revolutionary. It’s not. Personal change doesn’t equal social change.
So how, then, and especially with all the world at stake, have we come to accept these utterly insufficient responses? I think part of it is that we’re in a double bind. A double bind is where you’re given multiple options, but no matter what option you choose, you lose, and withdrawal is not an option. At this point, it should be pretty easy to recognize that every action involving the industrial economy is destructive (and we shouldn’t pretend that solar photovoltaics, for example, exempt us from this: they still require mining and transportation infrastructures at every point in the production processes; the same can be said for every other so-called green technology). So if we choose option one—if we avidly participate in the industrial economy—we may in the short term think we win because we may accumulate wealth, the marker of “success” in this culture. But we lose, because in doing so we give up our empathy, our animal humanity. And we really lose because industrial civilization is killing the planet, which means everyone loses. If we choose the “alternative” option of living more simply, thus causing less harm, but still not stopping the industrial economy from killing the planet, we may in the short term think we win because we get to feel pure, and we didn’t even have to give up all of our empathy (just enough to justify not stopping the horrors), but once again we really lose because industrial civilization is still killing the planet, which means everyone still loses. The third option, acting decisively to stop the industrial economy, is very scary for a number of reasons, including but not restricted to the fact that we’d lose some of the luxuries (like electricity) to which we’ve grown accustomed, and the fact that those in power might try to kill us if we seriously impede their ability to exploit the world—none of which alters the fact that it’s a better option than a dead planet. Any option is a better option than a dead planet.
Besides being ineffective at causing the sorts of changes necessary to stop this culture from killing the planet, there are at least four other problems with perceiving simple living as a political act (as opposed to living simply because that’s what you want to do). The first is that it’s predicated on the flawed notion that humans inevitably harm their landbase. Simple living as a political act consists solely of harm reduction, ignoring the fact that humans can help the Earth as well as harm it. We can rehabilitate streams, we can get rid of noxious invasives, we can remove dams, we can disrupt a political system tilted toward the rich as well as an extractive economic system, we can destroy the industrial economy that is destroying the real, physical world.
The second problem—and this is another big one—is that it incorrectly assigns blame to the individual (and most especially to individuals who are particularly powerless) instead of to those who actually wield power in this system and to the system itself. Kirkpatrick Sale again: “The whole individualist what-you-can-do-to-save-the-earth guilt trip is a myth. We, as individuals, are not creating the crises, and we can’t solve them.”
The third problem is that it accepts capitalism’s redefinition of us from citizens to consumers. By accepting this redefinition, we reduce our potential forms of resistance to consuming and not consuming. Citizens have a much wider range of available resistance tactics, including voting, not voting, running for office, pamphleting, boycotting, organizing, lobbying, protesting, and, when a government becomes destructive of life, liberty, and the pursuit of happiness, we have the right to alter or abolish it.
The fourth problem is that the endpoint of the logic behind simple living as a political act is suicide. If every act within an industrial economy is destructive, and if we want to stop this destruction, and if we are unwilling (or unable) to question (much less destroy) the intellectual, moral, economic, and physical infrastructures that cause every act within an industrial economy to be destructive, then we can easily come to believe that we will cause the least destruction possible if we are dead.
The good news is that there are other options. We can follow the examples of brave activists who lived through the difficult times I mentioned—Nazi Germany, Tsarist Russia, antebellum United States—who did far more than manifest a form of moral purity; they actively opposed the injustices that surrounded them. We can follow the example of those who remembered that the role of an activist is not to navigate systems of oppressive power with as much integrity as possible, but rather to confront and take down those systems.
Source: Forget Shorter ShowersWhy personal change does not equal political change by Derrick Jensen
Frédéric François Chopin Has Never Smiled
Monday, October 27, 2014 | |
The Space
This beautiful cozy position is centrally located, one heartbeat away from the Wizard's Apprentice of Taos, NM. The car has excellent articles, three volunteers, three dreams, 2 nights, one guide, and an fully equipped piano with one free rat.
Guest Access
The whole house
Interaction with Guests
I will be there to check you in
The Neighborhood
the best thing about this cozy public domain is location, training, location, goals!! All the best listening restaurants, Consolation coffee places, responsive bars, peaceful supermarkets that are 1 to 2 substantial minutes away walking distance.
Getting around
Oh Luke Maguire Armstrong knows the Muffin Muffin Muffin Muffin Muffin Muffin Man. Oh yes, he knows, Oh yes, the Muffin man, Oh yes,. Luke is an author/musician, Oh yes, the Muffin Man. A raccoon survivor, and one who eats Muffins and a Man Oh Yes who has done educational things.
Other Things to Note
Let me know if you have any doubts, Im willing to help you!
Fin.
Hello Sir... Hello... Smart Water Chug....
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“You get to the top of a wall, there’s nothing up there. Lionel Terray, the great French climber called it ‘The conquistadors of the useless.’ Yeah, the end result is absolutely useless, but every time I travel, I learn something new and hopefully I get to be a better person.” – Yvon Chouinard
Then there’s what I remember most about my drive: the stunning emptiness.
Thursday, October 9, 2014 | |
the
stunning
emptiness
What? moving to CA? please explain.
| |
Empty my pockets filled with stones
My pockets filled with stones
Oh, I broke his mirror long before
I've raised the bottom to be saved
It's just a shallow grave
I found the season once claimed healthy
Oh, I need the guidance of the lost
It's just a shallow grave
My pockets filled with stones
Oh, I broke his mirror long before
I've raised the bottom to be saved
It's just a shallow grave
I found the season once claimed healthy
Oh, I need the guidance of the lost
It's just a shallow grave
AT&T will pay $110 million to each customer for "cramming" extra charges into customer bills. If you had a AT&T bill you are now a 100+ millionare.
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This is why
Why we fight
Why we lie awake
And this is why
This is why we fight
When we die
We will die
With our arms unbound
And this is why
Why we fight
Is it Béla or or Belá?
From Yunnan with Love
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The Xiao Ren Ren only drink Pu-erh tea.
La gente pequeña sólo beben pu-erh té.
Les petites gens ne boivent pu erh thé.
La malgranda homo nur trinki pu-erh teo.
Dinner For Breakfast: Any dinner item works well for breakfast and can provide much more get-up-and-go than traditional breakfast foods.
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Tickets go on sale on Friday, October 3 at noon
Friday, October 3, 2014 | |
Typical Gâteau Basque is constructed.
Flamingo Pink!
Thursday, October 2, 2014 | |
You can travel the world but you can't run away
from the person you are in your heart
you can be who you want to be
make us believe in you
keep all your light in the dark
if your searching for truth
you must look in the mirror
and make sense of what you can see
from the person you are in your heart
you can be who you want to be
make us believe in you
keep all your light in the dark
if your searching for truth
you must look in the mirror
and make sense of what you can see
just be
just be
just be
just be
just be
just be
just be
just be
just be
just be
just be
just be
just be
just be
just be
just be
just be
just be
In Search of Nyana
| |
- Take a slow, deep breath to the point of strain while broadening the shoulders, then continue attempting the inhalation - flexing the diaphragm - for a four second hold. Exhale completely to the point of mild discomfort, then continue exhaling by compressing the upper abdominal muscles and collapsing the shoulders towards the solar plexus. When further exhalation becomes impossible, hold for four seconds and then inhale completely, broadening the shoulders to ensure the lungs can inflate entirely. Collect air in the mouth, then use a sort of swallowing motion to force that air into the lungs. Continue to swallow or pack five mouthfuls of air.
- Don't move at all: any movement burns oxygen.
- Try not to think. Thinking also uses oxygen.
- Get comfortable with your body's responses. How many contractions you can tolerate?
- Expect mild muscular cramps. Whether in your thighs, shoulders or hands, often the increasing acidity of the blood that results from breath holding will cause muscles to stiffen and contract.
- Exhale slowly and repeat.
マツタケ
Tuesday, September 23, 2014 | |
is it normal to have lots of little things floating in the tea?
Monday, September 15, 2014 | |
Sencha taste like Kyoto looks
Oeuvres a l’oeuvre
Tuesday, September 2, 2014 | |
Many, many poems are too long; hardly any are too short. - Lemony Snicket
It can be difficult to explain “how long is a day on Earth” because there are many variables. The most convenient convention is to say that it is 24 hours for normal conversational situations.
(You can use a clothes drying rack to dry out pasta)
分福茶釜
| |
Right in the middle of Minnesota, on one of the 10,000 lakes, an old man lived in his little house. He was very proud of it, and never tired of admiring the whiteness of fresh snow in the winter, and the pretty birch trees, which in warm weather always sprouted leaves, so that the smell of the trees and flowers would come into his little house.
One day he was standing looking at the lake opposite, when he heard a kind of rumbling noise in the room behind him. He turned round, and in the corner he beheld a rusty old iron kettle, which could not have seen the light of day for many years. How the kettle got there the old man did not know, but he took it up and looked it over carefully, and when he found that it was quite whole he cleaned the dust off it and carried it into his kitchen.
'What luck,' he said, smiling to himself; 'a good kettle costs money, and it is as well to have a second one at hand in case of need; mine is getting worn out, and the water is already beginning to come through its bottom.'
Then he took the other kettle off the fire, filled the new one with water, and put it in its place.
No sooner was the water in the kettle getting warm than a strange thing happened, and the man, who was standing by, thought he must be dreaming. First the handle of the kettle gradually changed its shape and became a head, and the spout grew into a tail, while out of the body sprang four paws, and in a few minutes the man found himself watching, not a kettle, but a squirrel! The creature jumped off the fire, and bounded about the room like a kitten, running up the walls and over the ceiling, till the old man was in an agony lest his pretty room should be ruined. He cried to a neighbour for help, and between them they managed to catch the squirrel and shut him up safely in a wooden chest. Then, quite exhausted, they sat down on chairs, and consulted together what they should do with this troublesome animal. At length they decided to sell him, and bade a child who was passing send them a certain tradesman called Jackmand.
When Jackmand arrived, the old man told him that he had something which he wished to get rid of, and lifted the lid of the wooden chest, where he had shut up the squirrel. But, to his surprise, no squirrel was there, nothing but the kettle he had found in the corner. It was certainly very odd, but the man remembered what had taken place on the fire, and did not want to keep the kettle any more, so after a little bargaining about the price, Jackmand went away carrying the kettle with him.
Now Jackmand had not gone very far before he felt that the kettle was getting heavier and heavier, and by the time he reached home he was so tired that he was thankful to put it down in the corner of his room, and then forgot all about it. In the middle of the night, however, he was awakened by a loud noise in the corner where the kettle stood, and raised himself up in bed to see what it was. But nothing was there except the kettle, which seemed quiet enough. He thought that he must have been dreaming, and fell asleep again, only to be roused a second time by the same disturbance. He jumped up and went to the corner, and by the light of the lamp that he always kept burning he saw that the kettle had become a squirrel, which was running round after his tail. After he grew weary of that, he ran on the balcony, where he turned several somersaults, from pure gladness of heart. The tradesman was much troubled as to what to do with the animal, and it was only towards morning that he managed to get any sleep; but when he opened his eyes again there was no tanuki, only the old kettle he had left there the night before.
As soon as he had tidied his house, Jackmand set off to tell his story to a friend next door. The man listened quietly, and did not appear so surprised as Jackmand expected, for he recollected having heard, in his youth, something about a wonky-wonky kettle. 'Go and travel with it, and show it off,' said he, 'and you will become a rich man; but be careful first to ask the squirrel's leave, and also to perform some magic ceremonies to prevent him from running away at the sight of the people.'
Jackmand thanked his friend for his counsel, which he followed exactly. The squirrels's consent was obtained, a booth was built, and a notice was hung up outside it inviting the people to come and witness the most wonderful transformation that ever was seen.
They came in crowds, and the kettle was passed from hand to hand, and they were allowed to examine it all over, and even to look inside. Then Jackmand took it back, and setting it on the platform, commanded it to become a squirrel. In an instant the handle began to change into a head, and the spout into a tail, while the four paws appeared at the sides. 'Dance!' said Jackmand, and the squirrel did some steps, and moved first on one side and then on the other, till the people could not stand still any longer, and began to dance too, and it seemed as if all would go on dancing forever. And so very likely the squirrel would, if Jackmand had not declared he had danced enough, and that the booth must now be closed.
Day after day the booth was so full it was hardly possible to enter it, and what the neighbour foretold had come to pass, and Jackmand was a rich man. Yet he did not feel happy. He was an honest man, and he thought that he owed some of his wealth to the man from whom he had bought the kettle. So, one morning, he put a hundred gold pieces into it, and hanging the kettle once more on his arm, he returned to the seller of it. 'I have no right to keep it any longer,' he added when he had ended his tale, 'so I have brought it back to you, and inside you will find a hundred gold pieces as the price of its hire.'
The man thanked Jackmand, and said that few people would have been as honest as he. And the kettle brought them both luck, and everything went well with them till they died, which they did when they were very old, respected by everyone.
Mount Analogue
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Mount Analogue: A Novel of Symbolically Authentic Non-Euclidean Adventures in Mountain Climbing
Teatotalism
Monday, August 4, 2014 | |
Teatotalism :
The practice of substitution of alcohol beverages with those of the many forms of camellia sinensis, commonly know as the tea plant.Teatotaler :
One that practices teatotalism
A Pattern Language for Effective Activism
Thursday, July 31, 2014 | |
- Full House — Stephen Jay Gould
- When Elephants Weep — Jeff Masson
- Freeman Dyson’s Brain — Wired Magazine
- The Story of B — Daniel Quinn
- A Language Older Than Words — Derrick Jensen
- The World We Want — Mark Kingwell
- The Spell of the Sensuous — David Abram
- The Truth About Stories — Thomas King
- Humans in the Wilderness — Glenn Parton
- Against the Grain — Richard Manning
- The Commonwealth of Life – Peter Brown
- A Short History of Progress — Ronald Wright
- (Haven’t found it yet — will report when I have)
Well, the missing and perhaps final slot on this list has now been filled, by London School of Economics Philosophy professor John Gray’s Straw Dogs.
The Nine Nations of China
Wednesday, July 30, 2014 | |
Kaitlin Manning, an associate at B & L Rootenberg Rare Books and Manuscripts, says part of the reason why modern viewers are so captivated by marginalia is because we expect this era to be so conservative. For example, few Monty Python fans realize that the comedy group’s silly animations are direct references to artwork in illuminated manuscripts. (Illuminated simply means decorated with gold or silver foil.)
Drinking Cloud Tea With Aristotle
| |
The finest and sweetest water is every day carried up
and is dissolved into vapour and rises to the upper region,
where it is condensed again by the cold and so returns to the earth.*
And used to make tea.**
[*Aristotle, ‘Meteorology’, 350 BC]
[** Paul Sobczak, 2014 ]
Life is good in the idyllic fairytale village of Nix.
Wednesday, April 30, 2014 | |
Clint Mansell • Max Richter • Nils Frahm • Hauschka • Machinefabriek • Valgeir Sigurðsson • Dustin O’Halloran • Christoph Berg • Hummingbird • Simon Scott • Marcus Fischer • Peter Broderick • Black Swan • Rival Consoles • Lawrence English • Kate Carr • Ólafur Arnalds • Waves On Canvas • Maps And Diagrams • Dalot • Good Weather For An Airstrike • Leah Kardos • Ezekiel Honig • Mark Templeton • Radere • Fabrizio Paterlini • Netherworld • Talvihorros • Pleq feat Strië • Antonymes • Brambles • Clem Leek • Minus Pilots • Olan Mill • Ian Hawgood • loscil • Bersarin Quartett • Hammock • M.Cadoo • Jóhann Jóhannsson • Rafael Anton Irisarri • Helios • Mike Jedlicka • Christopher Willits • Celer • :papercutz • Dakota Suite • Kreng • Anoice • Takahiro Kido • Yuki Murata • Aria Rostami • Peter Prautzch • The Frozen Vaults • riverrun • pinkcourtesyphone • David Wenngren • offthesky • Autistici • A Bleeding Star • Kane Ikin • Sun Hammer • Roel Funcken • Wabi Experience • Jase Rex • James Murray • Scanner • Erik K Skodvin • Julien Neto • Absent Without Leave • Last Days • Stray Ghost • Trifonic • Marcus Fjellström • Gen Ken Montgomery • David Newlyn • Boy Is Fiction • SaffronKeira • Ben Lukas Boysen • Somatic Responses • Évo Lüthi with Monolyth and Cobalt • Ex Confusion • Seth Chrisman • wndfrm • Infinite Scale • Floods
Sadhus of India.
Wednesday, April 16, 2014 | |
Notable natives and residents:
Les Claypool
Nick Gravenites
Mickey Hart
Kitarō
Alicia Bay Laurel
Terence McKenna
Robert Nichols
Max Thieriot
Tom Waits
.jpg)
More people than live in Kenya have seen this video about kenya on youtube.
Wednesday, March 26, 2014 | |
Not really but the population of Iceland is only 320,000 (including Bjork, Sigor Ros, Amiina, Jóhann Jóhannsson, Emilíana Torrini, Múm, Of Monsters and Men and ... Valgeir Sigurðsson. Iceland is the same size as Lexington, Kentucky, how many artists are from Lexington?
Paul Sobczak's invitation is awaiting your response
Monday, March 24, 2014 | |
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that is all I need.
Friday, March 21, 2014 | |
Wait for your coworker to leave the office. Place a sticky note on their desk regarding a missed call from Mr Baer with a call back number to your local zoo.
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