Apartments in Zossen
If you walk down the street in a Jewish neighborhood anytime between No need to memorize this for when you meet an Aramaic Jew, because there are none. but I slack in english but I don't explain it like that to a learning person. It would have been nice to read answers from people who knows inyan&it's meaning. Let's talk business bereitet Lernende auf das Zertifikat „Cambridge Business English. Certificate, Level 1 . oder „Pleased to meet you.“ Ltd = Limited . Wenn man eine Frage mit „you” gestellt bekommt, antwortet man logischerweise meistens. Könnte man verschiedentlich formulieren,. Hätten Sie gerne Hätten Sie Lust auf einen Kaffee? Was für ein Kaffee könnte ich Ihnen anbieten?.
School holidays reduces the amount of buses available. The towns in the area are quite disappointing, so I would not put it on my to do list again, apart from Wittenberg. Juterbog looks lovely - I did not have enough time to look at it properly, but will next time. If you want to go on a tour of the underground war facilities, you need to be able to climb a lot of stairs, which I abandoned as I have knee problems.
I walked around the lake clockwise from the house to Neudorf and discovered a charming restaurant on the way and had coffee and cake I found it on Hidden by Airbnb maps.
A bit further on, in Neudorf, is a veg farm where they grow organic tomatoes, cucumbers and beans - yummy! You will see it on Hidden by Airbnb maps if you put the "earth" view on.
Birgit's general factotum, the lovely Benita, collected me from the station. They both made me feel so welcome and cared for! The garden and fields are charming, with its vegetable garden and horses. The bed is sublimely comfortable! The only down side was that there is quite a bit of traffic on the road past the house, wich was unexpected.
I live in a little village, so am not used to traffic. I have to point out, though, that it is only at certain times of the day when people commute to work at a place on the other side of the lake. Birgit welcomed us, after we drove about 50 minutes from Berlin.
Ute Meta Bauer at the conference The texts have never been proofread by the speakers — so there are still mistakes and misunderstandings in it. If you want to quote any of this, get in touch with us: I work with the Raqs Media Collective, which is a collective of three people: We decided that the last International has happened, it has been constituted now, and there is no need to really state it, it exists. I think that the way of the last International is a smarter way.
Not anticipate another world but realize it through everything that we do. A couple of things that I wanted to think about and leave these thoughts for you is the role of cities in an emerging public consciousness.
One of the questions I asked yesterday of Christoph is: Where is the street where the ropes were made? I know Liverpool has them, I know Rotterdam had them, I know that other port cities elsewhere in the world have always had a street where the ropes were made. And then Christoph told me: I come from a city which is landlocked, there is no sea.
I grew up fantasizing, dreaming about the sea, but people also in some ways are harbour city, are haven, because Delhi was an important part of a network of trade routes where people and ideas travelled in the then known world, quite actively. One of the things that is important in such cities are, of course, streets where ropes are made, which then take the ships. And also places of rest, of refuge for travellers. Basically, have unlikely encounters, encounters that they did not think would happen, but happened.
For me, that notion of this encounter between strangers, which is unlikely, between people who were strangers that become friends and colleagues, is very central to a new notion of our practice today. I see a future for art practices, cultural practices and political practices that pave the way for these encounters to happen.
So, even if an artist or a cultural worker goes through life without making a single object, if they have prepared the ground for a lot of unlikely encounters, I think they have constituted a very important and simple practice.
I think the point is to see the relationship between your street and the world. For me, the time has come for us to realize that the local is the global. The world is in your street. If you work on any street in Hamburg or for that matter in my city, in Delhi, I can see the world, the entire world on that street. If I look at the pavement, I see things that come from China. I know that the ideas, things that they speak, things that they listen to, things that they read constitute the world in their everyday lives.
This is the very special, important moment in the 21st century, of cities like ours, that we live and recreate the world every moment in our lives. Yesterday we were on this fascinating tour of this St. Pauli area, and I was really struck by the inventiveness with which, for instance, the space of the Red Flora was recreated.
So you have a didar of a friend, you look at a friend and position that as an encounter, you consider that as something important, and lots of painful love songs are written about waiting for the didar. This is the one thing that power does not want us to do.
The one thing that they want to do is to say that if you live in Hamburg, Delhi is elsewhere, if you live in Delhi, then a city in Argentina is as far away from you as possible. This is the biggest lie. This is what they really want us to know. The positing of relationships between our spaces, making a new map of the world, is for me a very important part of a possible cultural practice, which brings me to the idea of a cybermohalla.
The word cybermohalla, which was chosen with great thought and deliberation, has some value to it. I like words, so I think about words. Obviously cyber constitutes the meaning of cyber space, cyber… whatever, you know, all the tacky, geeky, nice, flashy things. The word cyber has another root, which is from kubernetes, which is where the word cybernetics comes from, which is about navigation. A kubernaut in Greek is a navigator, and for me, on the one hand, cybermohalla is about a group of kids in a city like Delhi in a squatter settlement and squatter settlements in Delhi are very different from squatter settlements here: Now, why would you want to navigate your neighbourhood?
What should I answer for ''What are you up to?''
When we think of navigation, you think of Prince Henry the navigator, you know, the Portuguese guy who sort of mapped the crossing of Africa into India or something like that. You think of navigating strange and unknown territories. You need a map precisely for strange and unknown territories, but I think that realizing that the world is in your neighbourhood makes it a strange and unknown territory, and makes every act of walking down the street and looking at things, and talking about and thinking about the signs that you see in the streets, become an act of navigation.
So cybermohalla for me, the secret meaning of cybermohalla is about navigating your neighbourhood, which incidentally happens to be just ordinarily the world.
Before that, inone of the largest movements of human populations occurred when India and Pakistan were created as new states and people left Delhi and went to Pakistan, and people arrived from Pakistan into Delhi. Here you want to save parks, there we hate them: The spaces that the cybermohalla project is located in: I will talk very briefly about it. One is a squatter settlement at the very heart of the city, which is constituted of basically illegally constructed houses.
When you talk of squats here, you talk about occupying spaces that exist, occupying structures and buildings that exist. People who live to come to work in the factories and the establishments of the city, have to occupy the zones that they see.
Every year, for the last 20 or 30 years, they have concerted demolition drives, so this settlement, for instance, lives under the constant shadow of a police action.
Inthe largest demolitions were inaugurated with the state of emergency. The state of emergency in India lasted for three years, fundamental rights were suspended. The first thing that the state did in a city like Delhi was bring in bulldozers, and bring in police detachments with guns and just squash settlements, just bulldoze settlements into flat nothing and then take people out and throw them at the outskirts of the city.
So the government is now constituting an identity card project, which will differentiate between those who are Indian and those who can prove that they are not Indian, and 15 million people will have to be deported.
In the city of Delhi alone the figure is aboutpeople who will have to be deported. Now, the point is that if you are poor and a Bangladeshi looks like an Indian, who looks more or less like anybody else — take Joy, for instance.
Your house will be demolished, people will come in the middle of the day, suddenly, with an administrative order, with the police force and bulldozers, and demolish your houses. How do you constitute cultural intervention in spaces like this? This is the question all of us have been trying to work with for the last two or three years. We decided to begin work with young people, because for them the space of imagination is still an active one. For their eldest, for their parents, the space of imagination is closed by the almost relentless assault on everyday life.
For us, the importance of cultural intervention there was not so much the reclamation of public space: So what is the space that you reclaim? In our minds, the idea was a reclamation of consciousness. Maybe sometimes of tape recording a few conversations, maybe sometimes of taking a few photographs of your wall and then circulating them amongst yourselves, maybe building a kind of web interface where you can place these materials: As Shuddha has already mentioned, we at Sarai have been working with 25 young people between 15 and 24 years of age in two media labs, in different locations in Delhi, the city where I live.
These labs, named compughar by the practitioners, are equipped with computers 3 computers eachwhich work on free software, a scanner, a sound booth, portable recording units and digital and analogue cameras.
Critically, these labs are self-regulated spaces. Leading up to this congress, my colleague Joy and I have been in conversation in a workshop situation with four young people in St. What are the chances that a young Turkish girl, as Shuddha puts it, meets an Indian traveller in a German street to talk about her experiences of living there? A young German girl takes some moments to unpeel the layers of time on the surfaces of the walls and doors that gently open into everyday spaces, and together, they talk about seeing through sound.
Together, witnessing the moments of creation of spontaneous urban mythology about thresholds that must be traversed to build connections. What is the significance of such an experience? These unlikely encounters are moments where strangers meet and make each other small gifts to carry away to their everyday lives, where the familiarity of everyday is settled in gentle ways: When together we make conversations that through the particular move towards questions, sights, sounds, metaphors that resonate across cultural practices.
I must say that the concept of unlikely encounters and constituent practices are helpful in understanding my own practice and the practice of the compughar. And it is through these that I draw on the experiences of Cybermohalla to speak with you today.
These are meetings between different life worlds — the difference is not only of spacial location, but significantly, of experiences, of everyday creative resources, of ways of negotiating lived realities.
The encounters are, then, between two different locations within social, educational and cultural heirarchies. Implicit in this definition is the problem of thinking and translation of life worlds. The question the encounters pose is — what will be the dialogic frame of the two worlds who are meeting?
Let us first look at the frame of one of these worlds. This is a world which is visible, articulate. In this context, I would read Constituent Practices as practices that question these all-pervasive transition narratives.
How do the texts and conversations at the labs help me understand these processes?
To Yashoda, a khas nazar — a special look cast at her — sometimes produces a feeling of suffocation. They seem unfamiliar sometimes. What are these looks? They leave a trace of suffocation in my life which otherwise seems to be going on just right. Because in the trial of looks, there are no eyewitnesses. Get out of the way! When I pass by the crowd of the market, the bus and the street, so many looks cross mine.
In these I sometimes see lust, sometimes a need to hurry past, sometimes a shyness, sometimes problems, and sometimes emptiness — where there is no interest in either the self, or in those around them. Because they are not comprised of just one person with a single thought. There are kinds and kinds of people in a crowd.
The distanced view from afar presents reality in a two-dimensional, colourless, flattened frame. It will always seem non-navigable. Walk through the crowd. There are gaps in the crowd through which we find our way. It is a gesture at moving away from privileging of the visual field as a mode of representing the unfolding reality. Texture, mobility, velocity, energy, a dash of colour lend faceless two-dimensionality life force, animate it, make it palpable.
The impediment in translation between life-worlds is that we push away, distance, immediately comprehend through familiar frames. By standing at a distance, we create between ourselves and another reality, a thought-gap. This is the gap which needs to be entered. The inner world of this — our second — life world is of intimacy, anger, restlessness; it lives with different intensities of indignity and humiliation born of the contempt and derision felt at the perception that it needs to be transformed.
It lives in the troubled terrain of entitlement to, and gratitude for, as well as a suspicion of the gestures of transformation through intervention.
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The question of livelihood, to enter the labour market, to earn a living with diginity mocks at all attempts to create a small space to narrate and share experiences. Constituent Practices have to traverse these small gaps and lingering but weighty shadows. No two experiences speak the same language. The creation of, and an emphasis on, difference means a sorting and categorisation of experiences as oppositional, and marks them in a heirarchical structure of signification.
How can different experiences become integral to one another, and how can they be in dialogue with one another? In one interaction at the LNJP lab, Masooma, writing about her passport sized photograph, circumvented a description of herface by calling it aam, ordinary. Would you like me to take a message? Schmid is in a meeting all day. Would you like to call back tomorrow?
Would you like to wait or can he call you back?
Have a nice day. Thank you for calling. I will let Ms. Schmid know you called. Have a nice weekend. Take some notes so you have a guideline.
If you are not sure about the vocabulary, look it up on dict. If the phone call is important you may want to stand up. You have more power and energy this way! Making the call - Anrufen Remember to introduce yourself. My name is Helen Schmid.This is what happens when you reply to spam email - James Veitch
I'm calling from LbT-languages. Asking for somebody - Nach jemandem fragen What you may say if you would like to talk to someone. May I speak to Mr. I'd like to speak to Mr. Could you put me through to Mr. Could you connect me with someone who can tell me I'd like to make an appointment for I'm afraid we have to postpone