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‘The Purpose of this Book’, in Atlantis: The Antediluvian World (1882)
... Disabusing the public that Marvel was pandering to developing markets with its re-racing of Namor as an Indigene, the company claimed that the geographic legerdemain stems from a desire to avoid conflation with DC's Atlantean superhero Aquaman, who commands his own eponymous film franchise (Klissman, 2021). This is accomplished by 'historically' linking Mesoamerican civilisation, specifically Aztlán as the mythical homeland of the Aztec-Mexica, to the Atlantis legend (see Donnelly, 1882). In the short paratext 'Envisioning Two Worlds' (2021), Coogler shores up the racial-spatial re-imagining of Sub-Mariner/Atlantis into K'uk'ulkan/Talokan, stating the more he learned about Mesoamerican traditions, the more it made sense: 'We would see images of [Yucatec Maya] drawing themselves with blue paint and that was what we were looking for from Marvel Comics that inspired the film' (see Fig. 3). ...
... Atlantis was a continent off the coast of what is now the United States. The continent sank as explained in many books including Donnelly (2006). The author attended the Psychotronics course where Zecua also offered a flower extract as an alternative and complementary treatment for cancer. ...
Recently, several people in Mexico have revealed their encounters with non-human intelligent beings. Many times, these encounters have the purpose of revealing information related to spirituality, consciousness and cosmology. Many of these encounters reveal health treatments with the purpose to supplement their teachings. In this article, one of these treatments is analyzed and presented to the reader. The analyzed complementary medicine treatment is for cancer decease. The treatment was analyzed in a research pharmaceutical lab and used by few people with positive results. The treatment is based on flower extracts that are meant to harmonize the human body and strengthen its immune system. The article presents results of the lab analysis of this revealed flower extract and presents the testimonials of the people that used this extract. The article has the intention to present non-human intelligence contacts as an attempt of these beings to help us in our evolution process and spiritual growth.
... The story of Atlantis does not feature significantly in Plato's original texts. However, the more popular iterations of Atlantis as a technologically advanced utopian civilisation stem in large portions from more recent Western misrepresentations of the original source material, most notably Atlantis: The Antediluvian World, by Ignatius L. Donnelly ( 1882). ...
This section offers an introduction to this book, Designing Smart and Resilient Cities for a Post-Pandemic World: Metropandemic Revolution. This chapter explains some of the past perceptions of future cities and the concepts and notions behind “smart cities”. The chapter then continues to discuss pandemics and the case of COVID-19. The chapter then proceeds to discuss how a smart city can build and secure pandemic resilience through the interconnectivity of ten themes covered throughout the book: attractiveness; labour; housing; infrastructure and travel; welfare and healthcare; global hubs; digitalisation; safety and security; sustainability and finally, how cohesion keeps all of these areas connected. This process is presented as the “metropandemic revolution”. The chapter concludes by briefly presenting the structure of the book as well as an outline of the chapters included in this book.
Cultures invent paradigmatic narratives that authorize their ways of being. A cultural paradigm shift is, therefore, an authority shift amounting to that culture’s white flag of surrender to an alternative ethos. Rather than morph into something different, whenever possible, cultures opt to retool their main story using a new storyteller. From around 500 to 1600, Version 1.0 of Europe’s story was told by Christianity. From around 1600 to 2000, Version 2.0 of Europe’s story was told primarily by Western science. Together, their partnership in constructing and authorizing Western culture cannot be more obvious than in their signal failure in 1000 and again in 2000. It remains to be seen what paradigm succeeds Europe’s spent metanarrative in the era of fake news and misinformation.
Employing Victorian literary resources to teach digital literacy and digital civics, this paper identifies the philosophical and ideological concepts that can aid digital citizens in understanding their world. By developing historical perspectives and foundational understanding of the birth of digital technologies, alongside their traditional literary and historical curricular experiences, learners can develop an important set of literacy, linguistic, and critical analysis tools to serve as critical educational resources for digital civics and ethics. Oscar Wilde’s The Picture of Dorian Gray, as employed by UNESCO City of Literature Dublin’s literacy project, provides the example for this discussion: demonstrating how such literature maintains its relevance, and reminds us that the themes we address in our daily digital interactions are founded on the longstanding experience of the human condition.
http://www.literacyandtechnology.org/uploads/1/3/6/8/136889/jlt_v23_2_clements.pdf
Archäologie und Geschichte können auch spannend sein und von der akademischen Straße der Langweile ausbrechen. Das Buch präsentiert die wirklich interessanten Geschichten und Legenden, welchen reale Fakten zugrunde liegen:
Depictions of pseudoarchaeological themes have long been found in American comic books. Legendary Atlantis is defended by characters such as Aquaman and the Sub-Mariner, while ancient alien visitors regularly appear in The Fantastic Four and other comic books. In some cases, these depictions simply present romantic or mystifying backdrops but in others they blur the lines between truth and fiction by integrating the claims of pseudoarchaeology proponents. This blurring of reality has, at best, resulted in spreading knowledge of pseudoarchaeological claims and, at worst, contributed to the documented rising rates of belief in those claims. To understand the popularity of pseudoarchaeology today, we must untangle the web of truth and fiction found in the pages of American comic books.KeywordsPseudoarchaeologyAtlantisAncient aliensCharles FortErich von Däniken
In recent history, men from a variety of backgrounds have come to the same conclusion: that the Bible is about Israel only. For example:
In 1861, John Mason Neale translated an ancient Twelfth Century Latin hymn and its title was O Come, O Come Emmanuel,. Ever since 1861, Christians have sung that hymn at Christmas time, especially at Advent. Do you know what the words really mean that you are singing?
In 1878, Edward Hine wrote an article title, Seven-Eights of the Bible Misunderstood, wherein he explains that seven-eights of the Bible is about national salvation, i.e. the national salvation of True Israel; whereas, only one-eighth of the Bible is about personal salvation. Did you know that?
In the 1960's, Pastor Sheldon Emry wrote an article title, An Open Letter to Any Minister Who Teaches the Jews Are Israel, wherein he is of the opinion that the Israel that exists today since 1948 is not the True Israel of the Bible.
In 1998, Arnold E. Kennedy wrote a book titled, The Exclusiveness of Israel, wherein he legally proves using the King James Version of the Bible that the Bible in general is only about True Israel.
So, here we are in the Twenty-First Century, and the Gospel that is preached today is totally convoluted from that which was preached in the First Century A.D. by Yahshuah and His disciples, i.e. the Gospel of the Kingdom. So, where did the so-called churches and pastors go wrong? By the way, is there really a hierarchy in the Bible?
In order to find out what the truth really is, we have to look at the original languages in which the Bible was written and then translated. For example, the Old Testament was written in Hebrew and Aramaic, then translated into Greek. The New Testament was written in Hebrew and Greek. Both Testaments were put together and translated into Latin, then German, and finally into English, from which the entire world received their own translation of the Bible.
So, what was the original meaning of the words used in the original languages, i.e. the etymology of the words. Once that is determined, then we can go onto the next phase and discuss types in the Bible. From there, what is the Law of First Mention? How should Bible prophecy be interpreted? Who are the keys to Bible prophecy? Where are we in the Bible prophecy timeline?
During these discussions, we will find out who Yahweh chose of all the families of the earth to make His own. The churches teach universalism. The question then becomes, Who was Yahweh's Law given to? What are the Laws of Yahweh? And then the even bigger question becomes, Who was Yahshuah sent to?
ALl of these questions and more will be answered as you read this book...
Textbooks teach the principles of science. Lyellʼs geology textbooks emphasized vertical crustal movement. He avoided far-fetched continental-drift hypotheses by Hopkins in 1844 and Pepper in 1861. Their notions of drift were supported by fossil and paleoclimate evidence, but their causes were global magnetism and electrochemical crystallization and dissolution. Danaʼs textbooks from 1863 to 1895 taught that the symmetry of North America proved it had always stood alone; thus Americans were conditioned to reject Wegenerʼs concept of a Carboniferous supercontinent. Unaware of Wegenerʼs hypothesis in 1912, Schuchert launched a textbook series that guided American geological opinion from 1915 to the 1960s. His paleogeographic models required Carboniferous land bridges to connect fixed continents. He and coauthors Longwell and Dunbar eventually realized that Wegenerʼs continental-drift hypothesis would disprove land-bridge theory and solve problems of mountain ranges, paleoclimates, and fossil distributions, but they guarded against it in their textbooks. Already in 1927, Holmes proposed that convection with sea-floor spreading drove continental drift, but editor Schuchert would not publish that breakthrough. Geologists Du Toit, Van der Gracht, Holmes, Shand, Bailey, and Grabau showed the merits of continental drift, but their publications had little impact. Willis accepted the invitations of Schuchert in 1932 and Longwell in 1944 to write papers opposing Wegenerʼs hypothesis. Simpson contributed with paleontologic opposition. In 1944 Holmes published a British textbook that showed how continental drift could change geology. It was Holmes, Carey, and Wilson, as much as the Americans Hess and Dietz, who should be credited with instigating the plate-tectonic revolution.
Public Culture 15.3 (2003) 531-557
How can they be real Americans if they don't/won't/can't speak English?" We've all heard such questions, and we've read similar sentiments in angry letters to newspapers. At least, the feeling must be, that people within a certain political boundary—there's a "where"—and in public ear- or eye-shot—there's a "when"—ought to signal their recognition of now being included within the social whole by using the dominant language—there's a "how"—(and by not using others). Here is language use conceptualized as unavoidably wearing an emblem of identity (or at least of self-identification). And it can go even further in its rationale for the insistence. Evidencing a language-shapes-thought Whorfianism, certain people also reason that those using languages other than ours could not possibly think about the world the way we speakers of English do. (Here, one can substitute any two languages.) With this rationale, editorialists and writers of letters to the editor feel ever more justified in linking the emblematic value of language use to some deep intuition about why ethnolinguistic difference should not be tolerated "here" and "now." Plurilingualism in civil society—taken thus as an index of difference of thought—offends the sense that there can be a social whole transparently instantiating a longed-for common public opinion. Implicit anxieties of subjectivity underlie explicit anxieties of ethnolinguistic identity.
Anxieties of identity. Identity on people's minds. We hear constantly of crises of identity, of the workings of identity politics, of identity work that needs to be done, and so forth. So let us start at the beginning. By identity we can understand a subjective intuition that one belongs to a particular social category of people, with certain potentials and consequences of this belonging. Frequently the intuition suggests participation in ritual occasions and socializing in certain ways in variously institutionalized forms to make our identity clear to ourselves and to others on a continuing basis. This already suggests a kind of temporality to the way identity is, as it were, practiced.
Like all social psychological facts, people's subjective intuitions of identity can be strong or weak, focused or diffuse, persistent or intermittent over various intervals. I am only indirectly concerned here with these intensely individual experiences of identity intuitions, important as they are for literary expression and for each individual biography. I am rather concerned with the social conditions in which they come into being as normative orientations among whole populations of individuals, are sustained or discouraged among them, or disappear (in the psychosocial phenomenon called the "loss" of identity in "assimilation").
And in particular, I am concerned with what we term ethnolinguistic identity, that is, people's intuitions of social categoriality emerging from certain cultural assumptions about language. These construe language as constituting a basis for the divisions among types or kinds of people, especially as people conceive languages to be the central and enabling vehicle or channel of thought and culture.
So ethnolinguistic identity is not a mechanical institutional fact; it is a fact of a psychosocial sort that has emerged where people ascribe a certain primordiality to language and a certain consequentiality to language difference. They consider it for one or another cultural reason to be a guide to socially meaningful differences among people and to people's socially effective membership in groups. Ethnolinguistic identity intuits that there are differential claims to social participation based on differences of membership in what we can term a language community.
Thus we can understand its importance in the contemporary era of heightened ethnic and especially ethnonational identity: the modern era, it seems. Various interested ethnic and ethnonationalist projects use the institutional paraphernalia of ethnolinguistic identity as an instrument of mobilizing sentiment. Such projects constitute a strong force motivating people to linguistic consciousness and concern—at the same time giving experiential concreteness to nationalist sentiment. But even a purported analyst of the cultural phenomenology of nationalism, Benedict Anderson (1983, 1991), seems willy-nilly to conflate the two planes, so that each genuine nationalism, for him, has its naturally associable emblematic language in which...
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