Knee Injuries, Jammed

Welcome

The film Welcome , Philippe Lioret (2009) that won the Lux Prize 2009 by the European Parliament, has many advantages both in terms of expression than on the content. However, it seems to me particularly worthy of attention because it summarizes in a personal history of particular strategies on the basis of which people build their lives and interact with society.

The protagonist of the film is Bilal, a 17-year-old Iraqi boy after crossing illegally from Europe is in the north of France and wants to join his girlfriend, who emigrated to Britain with his family. Several obstacles seem impossible to cross the English Channel and then Bilal decided to join the English coast by swimming. It takes some lessons in a pool Simon is so well known, his instructor. These, while going through a difficult time because of the divorce in progress, including the boy's situation as delicate and, while insisting to make him desist from his project (to be impracticable even by an expert swimmer), offers him friendship and hospitality.

The history of the various characters in the film is set in a social context marked by strong tensions. The presence of many illegal immigrants in the town determined to find passages to England motivates some people to charitable projects, but urges strong feelings in other people racists. The police authorities contrasted in various ways is the stay of illegal immigrants and solidarity dei cittadini francesi nei loro confronti.

Simon si scontra con la paura e l’ostilità delle persone del palazzo in cui abita e le visite del suo giovane amico iracheno vengono denunciate. Il funzionario di polizia reagisce alle vive proteste di Simon riportando persino delle insinuazioni tanto stupide quanto offensive sulla natura del rapporto fra Simon e Bilal fatte da un vicino di casa. Egli sottolinea che è in corso un’indagine per l’appoggio fornito a clandestini e per sospetto traffico di clandestini. Inoltre, ora che ci sono delle testimonianze a carico suo verrà anche coinvolta la sua ex moglie che è attiva sul piano del volontariato. Simon è molto legato sul piano dei sentimenti alla sua ex compagna e non tollera l’idea che essa venga colpita con tali pretesti. La sua risposta è un vero esempio di ragionevole furia incanalata nella direzione migliore. Egli fissa negli occhi il funzionario e gli dice: “OK, lo ho ospitato … e mi ha pagato. Mille euro. Le può andar bene così? E me lo sono anche fatto. Ha ragione quello: mi faccio i ragazzini … Dato che lo ho ammesso, d’ora in poi la lasci in pace. Se la prenda solo con me!”

Se il film si focalizzasse solo su queste manifestazioni di pregiudizio/odio e di ragionevolezza/benevolenza da parte dei francesi nei confronti degli extracomunitari in difficoltà, risulterebbe un’opera politicamente corretta, ma limitata. Il regista ha però il buon gusto di presentare anche il bene ed il male che sono presenti nel “mondo delle vittime”. I genitori della ragazza non vogliono che questa si ricongiunga con il suo ragazzo perché intendono combinare un matrimonio per loro vantaggioso. Non solo, la ragazza al telefono esprime molta disperazione ma si mostra rassegnata a subire l’imposizione del matrimonio. Sembra non avere la forza di opporsi agli interessi della famiglia ed al peso delle tradizioni.

Sotto questa pressione Bilal anticipa i tempi della sua traversata e muore vicino alla meta. Ucciso dalla stupidità e dai pregiudizi dei francesi per bene e dalla stupidità e dai pregiudizi degli iracheni tradizionalisti. Ucciso anche dalla sua ostinazione, maybe. However, its shape is mainly characterized by a sincere love for the girl, a sense of dignity and respect for oneself and for others.

The film is measured in tone, but clearly shows that the rigidity of mind is a cancer that affects all people differently and that makes it destructive persons belonging to different nationalities and ethnicities. Bilal also shows that both Simon are distinguished by their "similar" sense of respect for that show. This brings them closer, and this makes it very clear that relations between our culture and other cultures can not be improved through negotiations, bureaucratic and ideological mediation between "opposing bigotry" ma solo attraverso l’incontro sul piano dei valori fondamentali negati dai lati peggiori di tutte le culture.

Elisa

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Breath, individuals and society

Dal 13 novembre i locali che forniscono alcolici ai clienti hanno l'obbligo di mettere a disposizione un etilometro per la misurazione del tasso alcolemico. Devono inoltre affiggere le nuove tabelle alcolemiche nel locale.

Si tratta, in fondo di un piccolo aggiornamento delle complesse normative già in vigore e ufficialmente finalizzate alla riduzione degli incidenti stradali, o almeno di quelli dovuti ad ubriachezza. Restano fuori controllo gli incidenti dovuti a stupidità, a nevrosi, to fatigue, poor attention, age and astral conjunctions reported by horoscopes. You tend to say that security must do something.

Unfortunately things are not so simple. What is at stake is not road safety but the relationship between citizens and state. This legislation, like thousands of others, implies that we are not held accountable for the consequences of what we do (an indisputable principle), but we must abide by rules that determine what is appropriate for us to do and not do to reduce the risk of damage which would possibly responsible. What is at stake is thus the intrusion of subjectivity in our social and then in our personal responsibility.

contrasting behaviors are destructive, but not because they were considered likely to increase the risk of potential destructive consequences. The logic of these charges is a sort of "spirit possession", in which the company will replace us. The possession of the individual is the social basis of arbitrary authority and violence is a phenomenon even if it is "sold" as prevention and implemented without the military in power. Prevention is often sensible idea, but in my opinion, is when people decide to do it. The law, in practice, violates the freedom to make personal evaluations (right or incorrect) claiming the task of imposing very special assessment schemes (right or wrong). Well I know that with a glass of sparkling wine became a little 'too gay' and I do not drink even the little bit 'of alcohol if I have to drive, while there are people who drink quantities of spirits remain devastating for me perfectly polished. The key issue is the law of the place of the people in the assessment of their ability to drive.

There is a boundary that should not be crossed, and that is regularly crossed the responsibility of society and the responsibilities of the citizen.

I'm not saying that the problem is easily solved, but I say che debba essere posto in modo esplicito.Ad esempio, la società esprime esplicitamente i valori su cui si fonda e quindi organizza anche degli eventi collettivi: realizza la commemorazione della liberazione e non quella della marcia su Roma. Tuttavia non si permette di controllare se le persone leggono e approvano libri antifascisti o reazionari. I cittadini hanno la responsabilità di ciò che leggono e finché non organizzano dei raid fascisti restano cittadini liberi di dirigere la loro mente.

La società può anche organizzare delle campagne informative su una corretta alimentazione, tuttavia non si permette mai di decidere quali cittadini possano comprare cioccolata. E’ scontato che i diabetici non dovrebbero mangiare dolciumi e that people with cirrhosis should not consume alcohol, but people buy on their own responsibility and not food and drink at the cash register must show a medical certificate.

These distinctions are obvious: they are the fascists who burn books were "wrong" and the parents who allow or prohibit candy to children deemed (rightly) does not fully responsible.

But there are some issues where it is not obvious that the boundary separating the scope of state control and the scope of individual freedom.

In Italy, for example, individuals have the freedom to keep in the cellar with an arsenal of automatic weapons. Even a pistol and a shotgun can be acquired only under certain conditions. In the U.S., but you can buy weapons such as fragrances are purchased. There will stop the people who made a bad use of weapons, while in Italy it is illegal for the simple illegal possession of arms. In terms of the principles is not obvious who is right, but a discussion on the subject deserves to be placed precisely in terms of principle and not habits. I would not have armed people was running, but I do not want to be treated as a minority. The state, therefore, there must be limits because beyond a certain point becomes an authoritarian state, even if the process of gradually get used to the citizens to bear an increasingly dense cover of rules.

years has widened, according to a logic of "development cancer" rather than on the basis of an explicit debate, the scope of government powers at the expense of the sphere of individual responsibility. In public places, for example, you can not smoke, and the excuse is to health: not only can you smoke in a closed room where they are non-smokers, but you can not even smoke in open areas of railway stations . In practice, the company states that it is better not to smoke and that you can not smoke [cf. POST Smoking is injurious almost like the tackling smoking ]. Sanziona i comportamenti individuali e non i comportamenti dannosi per gli altri cittadini. Da non fumatrice sono poco disturbata da tale “allargamento” della sfera di controllo sociale, ma da cittadina sono terrorizzata. In questa logica lo Stato potrebbe avanzare la pretesa di controllare altre mie abitudini o inclinazioni o preferenze.

La logica degli etilometri è la stessa. Essa, di fatto, sul piano individuale non mi limita in nulla, perché comunque io non guido nemmeno se bevo un bicchiere di vino: da prima della normativa, o guidavo o non bevevo. Tuttavia, ora non posso nemmeno cenare in un locale pubblico con il mio compagno che è perfettamente in grado di tenere impeccabilmente la strada anche se beve. Certamente is not an alcoholic, but the Breathalyzer does not "hits" only drunks. The law, in fact, prevents me from an intimate dinner, we can not dine at two, but only three: myself, my companion and shadow of a minister. Reeta But the fact that if I go out with a man I think the most interesting things of his BAC.

When the state becomes a parental (ie, will retain the right to criticize the habits and not just to hit the crimes), it automatically becomes an authoritarian state. The film Fahrenheit 451 , Francois Truffaut, which incorporates issues raised by George Orwell in 1984 [cf. POST George Orwell e il totalitarismo ] mostra, in chiave fantascientifica la linea di tendenza delle attuali società “democratiche”. Nel film la società fa irruzione nella vita privata delle persone incoraggiando la dipendenza da psicofarmaci e proibendo la lettura dei libri. Di fatto, oggi, siamo ancora liberi di leggere ma non di decidere se bere un bicchierino al ristorante. Decide l’etilometro se dopo un bicchiere di vino “ci sta anche il digestivo”. Ora, al ristorante sono a casa mia: pago il coperto (cioè un affitto) e quel tavolo è per un’ora mio come la casa in cui abito. In auto sono a casa mia. A casa mia lo stato controlla ciò che faccio: non lo fa con una perquisizione examination to determine whether I have a book in his pocket but with a search of my blood. The encroachment

between "our affairs" and "facts of society" is even more massive. It was created over time, gradually, under the indifference of all and no one to identify the scope of this ideological and political process [cf. POST control of children and traffic ]. Even when I was young there were "speed limits", for which he was not considered a crime only because somebody to invest but simply the fact of a higher rate than established "by the company." However, they were virtually absent from the limits of parking: one could not park in front of a gate or to block traffic, but in other cases one could climb out of the car as well as at home. Today however is forbidden to park anywhere except in places where parking is authorized (and paid). In practice we are free to turn in the car but not to stop. As if we were free to eat but not to go to the toilet. And this nonsense is considered obvious by all: an annoyance obvious. Even be considered right by ecologists, as if the solution to the problem of pollution in the persecution of motorists rather than those in non-polluting means of production and organization public service really good.

We are so accustomed to the intrusion of privacy in our society that we consider normal an hour before leaving home for somewhere to park or light a cigarette only in the places permitted. Soon we will consider also normal to make a romantic dinner with the breath testing. We will not say more, by candlelight, "I get lost in your eyes, my love," but "you have a BAC wonderful."

Authoritarianism crosses easily into neurosis and stupidity, as the symptoms fade in regular social individual symptoms. We must become idiots and madmen to join idiocy and the madness that have become state law and order.

The gradual expansion of the regulatory domain desensitizes people to respect their need to choose and in the opposite direction, the neurosis of those permits "competent authorities" to take responsibility that only affect the people.

In this logic may disappear the freedom to teach (replaced by teaching the "right"), free love (replaced by socially approved procedures of courtship and mating), freedom of thought (replaced by standardized protocols of thought). You can then get to the "newspeak" of Orwell, that is a weird language suitable to channel the thought processes in the "right direction".

It 's very worrying that journalists and intellectuals "progressives" are so quick to quote Orwell if you limited the freedom of information and are reluctant to do so humiliated when the freedom to live in their own way without hurting anyone. The bad news is hitting movements and political parties, but not news if it humiliates the individual by treating them like puppets.

Even on issues with dramatic social implications, such as the prohibition applied to the "hard drugs" "progressives are silent." Prohibition in the United States has produced a people of drunks and drug prohibition feeds the illicit drug market, creating vicious circles horrifying self-destruction among individuals and organized crime. Yet the idea of \u200b\u200bliberalizing drugs (which took a good shot to the affairs of the Mafia) is proclaimed aloud by the progressives, but only four cats radical tradition.

What personal freedom and dignity of people neglected by the right issues are not surprising. However, the neglect of the left regarding the quality of people's lives is disturbing. Unfortunately, even these most astonishing negligence. As we are resigned to a company that we decided to we are resigning over an opposition that decided not to tackle the most dramatic economic and social issues considered quite normal that the quality of life of people is to slide along tracks socially approved.

Silvia

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Muhammad Yunus and the microcredit revolution

Muhammad Yunus started a revolution, not a political dispute that has never been dropped from the level of concreteness. From a professor of economics have any knowledge important, but not those most specifically adapted to set in motion a system of branched enterprises worldwide. His Grameen Bank has arisen simply Yunus because he could not persuade the bankers to do their job: they left from the injury that the loans should be granted only to those who provided security and not to those in greatest need. Managed companies where the business risk was not really designed it and put the poor people of Bangladesh in a position to turn to loan sharks and then leave them the profits of their work. The poor were not such a lack of initiative and ability, but simply because of the artifacts had to sell first and buy the necessary to pay the interest on loans not gaining enough profit. Yunus went personally deal with loans to a group of poor people. Departed running a really ridiculous amount and got the full repayment of the loans.

Grameen Bank-which means, in Bengali, "village bank" - has two thousand five hundred thirty years after subsidiaries. "Today, it provides loans to over seven million poor, 97 percent of whom are women, settantottomila scattered villages of Bangladesh. The amount of total loans since it was opened is six billion dollars, the refund rate is now around 98.6 per cent, regularly makes a profit just like any other well-managed bank, has become financially self-sufficient and no longer accept donations from 1995. Deposits and other assets currently covers 156 percent of total loans and the bank was able to make a profit every year except in 1983, 1991 and 1992. But the most important thing is that, based on assessments made by the same Grameen Bank, 64 percent of customers who had dealings with the bank for five years or more has done it to get out of poverty. It 'began as a small craft project and entrusted the management of my students, all boys and girls of the place. After all these years, three of them are still with me in Grameen Bank. They are CEOs "(M. Yunus, 2008. A world without poverty , trad. it. Feltrinelli, Milano, 2010, p. 65).

Il sentimento che accomuna Yunus a molte persone che operano a favore dei diseredati è di partecipazione e di disponibilità ad aiutare. Tuttavia, Yunus ha soprattutto concepito i poveri come persone con un potenziale umano (ed economico) da liberare e non come delle vittime da “sostenere”. Ha cercato, di rendere possibile il loro inserimento attivo e vincente nel tessuto economico della società. Ha riconosciuto delle ingiustizie, ma ha cercato soprattutto di favorire dei cambiamenti immediati e non solo di immaginare un mondo più giusto. Ha cioè cercato di rendere possibile un futuro immediato con le risorse attualmente disponibili.

Per riuscire in un progetto vincente Yunus ha messo in discussione dei pregiudizi che paralizzano molte persone. Il primo riguarda il fatto che i poveri non restituiscano i prestiti. Il secondo si riassume nella convinzione che i poveri possano uscire dalla povertà solo ottenendo un lavoro salariato anziché operando attivamente come imprenditori. Infatti, il terzo pregiudizio respinto da Yunus è proprio quello secondo cui le capacità imprenditoriali sono rare. “I poveri sono come i bonsai. Se il migliore seme di un albero gigantesco viene piantato in un vasetto di fiori di dieci centimetri, si otterrà una replica perfetta dell’albero, ma sarà alta soltanto un paio di spanne. Non c’era niente che non andava nel seme piantato, solo available space was too narrow. Poor people are bonsai people. There is nothing wrong in their constitution, it's just that the company never gave them an environment conducive to growth. All we have to do to get them out of poverty is to create suitable conditions for their business. As soon as the poor are empowered to release energy and creativity here is that poverty will disappear very quickly "(op. cit. P. 68). The Grameen Bank, with loans at low interest, has managed to be both self-affirmation to make it possible to escape from poverty for millions of people.

The idea of \u200b\u200bprofound social change is an idea good, but people need to improve their lives today and can not wait for social change, however difficult to achieve. Even the idea of \u200b\u200bdevelopment established by humanitarian organizations is good. Often, however, when they develop the requisite infrastructure to make a leap forward in the economy, those who have something takes more advantages of those who have nothing and it is no coincidence that when the backward society develop, improve the general standard of life of the population but do not exceed the gap between rich and poor.

whole of economic thought Yunus is a wedge driven into the heart of capitalism and the global economy. The core of such thinking is not sovversivo ma destabilizzante: Yunus, nella società così come è, in attesa che la politica migliori gli aspetti strutturali dell’economia, cerca di rendere possibile ai poveri di uscire dalla povertà.

Dati i limiti della politica e delle iniziative umanitarie, Yunus ha sviluppato e applicato in modo consequenziale il “business sociale” ovvero le imprese con finalità sociali. Tali imprese (prima fra tutte la Grameen Bank) hanno come obiettivo la propria sopravvivenza all’interno del mercato, ma non la massimizzazione dei profitti. Gli azionisti non “donano”, ma nemmeno ricavano profitti dai capitali impegnati. Le imprese si pongono obiettivi socialmente significativi e definiscono modi per raggiungerli senza avere perdite. Per questo operano sul mercato come qualsiasi altra azienda, ma con utili ridotti e completamente reinvestiti. “Il primo libro che ho scritto si chiamava Il banchiere dei poveri e, sin dalla sua pubblicazione, quel titolo mi si è appiccicato addosso come un soprannome, una cosa di cui vado orgoglioso. Ma non tutti sanno che sono diventato “il banchiere dei poveri” solo per caso, anzi, non mi passava nemmeno per la testa di occuparmi di banche. Quando, trent’anni fa, cominciai a interessarmi alla condizione dei poveri nel villaggio di Jobra, ero un professore universitario di economia, sapevo poco di banche e mi mancava qualsiasi esperienza pratica in quel campo. Per la verità, I started with the first loans to the poor of the village, adjacent to the campus, I had no idea where I come "(op. cit. p. 89).

Yunus is living proof that change is possible. Not only small adjustments to this desired by the political "progressives" [cf. POST The banality of politics ] and not necessarily large projects, however, that revolutionaries should not be run by managers who manage those unreliable power today. The changes are possible when real people come together to build a future based on some imagined shared values.

Da Yunus possono imparare molte persone con dei principi, interessate ad espandere il Social Business; possono però imparare anche persone seriamente impegnate in politica, stanche di denunciare soltanto il malcostume e le ingiustizie presenti e orientate a realizzare progetti concreti e praticamente perseguibili.

Elisa

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idea Maitri Concert and Dance of the Moon - Bianca Galbraith (LC) on piano

With great joy, I open the door to a Sunday in November full of new music and dance. On November 21
, from 12.00 at the 'Oasis Galbraith White, Regional Park and Montevecchia Curone Valley, will present a new musical project named Maitri - hands and voice, the joy of music for peace of heart.
With Me (harmonium, accordion, bansoori, percussion, vocals) will play Francesca Salcioli (Celtic harp, vocals) and Stafano Chiodini (flute, soprano and tenor sax). The concert will accompany the dining Bio Osteria Bianca Galbraith, biodynamic vegetarian cuisine.

Next, starting at 16.30 up to 19, to greet the arrival of a night full moon, there will be Moon Dance - Dance path of awareness, in search of the divinity of the body with me and Frank.

The Dance of the Moon shows the possibility to trace the light in the body. And to give light to the body. Through the experience of
circular motion, in the lap of the pace, identifying the elements, you can revive the cycle of life. A path of spiritual senses, through the symbols of oriental dance , tribal sounds, the roots of mystical experience of dance.

skills are not required to participate in music or dance.
Consiglio di venire con abiti comodi e una coperta.

Il pranzo musicale costa 25€.
La danza della luna costa 30€.
La prenotazione è obbligatoria. 
Potete contattare me , oppure Gaetano di Galbusera Bianca: 335 284174

Oasi di Galbusera Bianca
Parco Regionale di Montevecchia e Valle del Curone
Via Galbusera Bianca, 2 – Località Monte – 23888 Rovagnate (LC)


Francesca Salcioli - Naturopata e performer, laureata in Discipline dello Spettacolo, specializzanda in Terapeutica Artistica. Ricercatrice in dance therapy, drama and holistic arpaterapia. Usui Reiki Master.
http://www.myspace.com/frinasaille

Stefano Chiodini - Musician, plays the tenor, soprano and flute. He graduated in Philosophy in Theoretical address. He played with jazz duo William Nigro in C2 and in the folk-jazz Goolij Niger. By Gaetano Ievolella, actor and director, plays in the show to Fabrizio De Andre 'Faber, I have a face suits my songs. He collaborates with several other musical and theatrical projects.
http://www.myspace.com/schiodini

Deck Boat With No Motor For Sale

's responsibilities and those of some voters

Ci sono cose che non vengono dette. La sinistra tace su certe cose perché pensa (erroneamente) che dire la verità su questioni molto dolorose faccia perdere consensi. In realtà la sinistra, proprio per ciò che non dice (e per ciò che non fa) perde consensi.

I disastri della government policy are widespread. The scandals as well. The opposition has (rightly) outraged and pointed the finger at individual tones and merciless power groups.

In fact, the left should first of all apologize for their actions and omissions through which the right (and even individual personalities of the incumbent government) were able to acquire so much power. Should apologize to return to be credible and to show that he has learned something from experience. After the apology, the left should also go to the analysis of all the responsibilities of others and not just the faults (and undisputed proven) of individual characters. The left, however, the fear of saying unpleasant things to the electorate because want to grab the votes of the electorate moderate, at the cost of losing support among his potential voters.

The uncomfortable truth that the left does not say is that the decay of our country is not primarily due to insensitivity of those in power, but the insensitivity of those who gave consent to unworthy persons to occupy public roles.

It 's true that the government does not protect the citizens, because protecting the "cracks", but it is also true that ordinary citizens have to trust people with no scruples and dignity.

It 's true that the government has obtained an overwhelming majority, thanks to a "law bullshit ", but this bullshit law was not imposed with tanks in the square: it was approved with normal parliamentary procedures undertaken by people themselves democratically elected by ordinary citizens.

It 's true that voters are uninformed, brainwashed and stoned by decades of trash TV, but it is also true that "people", "the people", the "citizens" smear by the desire to smell the stench of TV trash.

does not seem respectful treatment of voters responsible for what they did as poor victims of irresponsible handling suffered. It does not seem reasonable to terminate the brainwashing poor people: the truth is that people often do not want to use the brain and especially do not want to hear from the heart. The recent elections in the United States show that even when govern worthy and when the information is not enslaved to a "clique", many people want a world worse. The "masses" are not victims of abuse: they want to continue to be abused but did not hear anything.

The left has not grasped in the distant past that the masses sympathized with the "revolutionary conservatives" fascists represented by a man really small but able to "shake" the darker side, scared and destructive people. Today, the left does not understand that a substantial proportion of the electorate sympathize with the characters the same level even if they are less prone to militarism. The left thinks it can tap the basic rationality of arguments with many people who unreason but not to hear. It is believed not to have anxiety "others" and therefore not to say that they are immersed in a world gone mad. They prefer to pour rivers of ink and talk about dementia of individual characters simply represent the ordinary madness. The left does not dare say that the company is not a measure of people (and thus must be radically changed) and prefers to give to individuals and cliques precisely those sins that the "masses" want neither know nor condemn.

The left should admit their weaknesses, collusion and failure and should demonstrate that it is changed. It should show understanding for the "poor voters." If anything should convince "voters poor," those honest, and disappointed those who can give confidence to people serious about changing society.

If the left does not have the courage to change its strategy and its relations with its potential electorate, continue to woo people who do not want to change the government simply because they already have the government they deserve.

Italy's problem is not made by immigrants arriving, but the fact that many compatriots emigrate: remain here, determined to not understand anything, here are determined to vote for mobsters, rich people and dancers, they remain stubbornly attached to their roots here and unfortunately our own.

Elisa, Gaetano and Gianfranco