Where the sun sets
From the Andes Mountains ..
Is she the Princess of Inca!
The saint .. !
Bride of the river ..
Should we dance “de Teguiras” !
Should we stand in Lima one day ?
Do we go to the fantasy castle lost!
Do we find each other in “Machu Picchu” ?
Where the sun shines
I’m looking at her picture
Where the sun sets
Is Queen Koya ?
Is she .. !
Princess of “the Inca” .. !
From the Andes Mountains graduated
The sun girl ..
Peruvian .. !
On the banks of the Rimak River
She’s Stands ..
I stand ..
Where the sun shines ..
I’m looking at her picture!
The Baroque Imagination ..
Mario Vargas llosa writes :
”The bad girl“
And where I am..
Long reply I write:
! I ”picking this time to fall”
The phenomena of terrorism and the spread of hatred and violence have returned to the circles of political and cultural debate, today and since the decade of «coexistence» to be the ring of deliberation, and the urgent question in every forum and international club.
Emile Durkheim, the sociologist, establishes in his research of cultural coexistence, through the consolidation of common values, and that without taking into account common values, coexistence is not possible.
It is certain that we are in a war that takes many different forms from the stereotype of war in the past. The proxy bombing is under the scarecrow of terrorism, which produces forms of hatred to enslave society with concepts of discrimination and estrangement, and the exclusion of the slightest possibility of communication, dialogue and solidarity. the one
In spite of all the mechanisms of approach and integration in a world whose distances are narrowed, the gap widens and the rift widens, reinforcing the language of dissonance, tolerance, conflict and intolerance to one idea. How can the principle of difference and diversity be consolidated without making forced stereotyping an alternative to pluralism?
It is the power of the princes of the sects, the violence of sectarian and ethnic rupture that produced alternative cultures from the national incubator, the extremism of terrorism, the dominance of the discourse of differentiation and the rise of sectarian calls that weaken the national entity.
The problem of coexistence has not been raised in Iraq, as it has become today. The society is now standing on the fact that it is living a social crisis. Hula is now on the verge of becoming one of the most important manifestations is the westernization of Iraq in its homeland, the crisis of identity and the sense of loss and malaise. The clinging to the subjugation is a powerful alternative. More than this is being done by intellectuals and thinkers who have left something to do with Iraq. Politicians hardly find anything but water that they can not catch.
Think invisible men, time travel, flying machines and journeys to other planets are the product of the European or ‘Western’ imagination? Open One Thousand and One Nights – a collection of folk tales compiled during the Islamic Golden Age, from the 8th to the 13th centuries CE – and you will find it stuffed full of these narratives, and more.
Western readers often overlook the Muslim world’s speculative fiction. I use the term quite broadly, to capture any story that imagines the implications of real or imagined cultural or scientific advances. Some of the first forays into the genre were the utopias dreamt up during the cultural flowering of the Golden Age. As the Islamic empire expanded from the Arabian peninsula to capture territories spanning from Spain to India, literature addressed the problem of how to integrate such a vast array of cultures and people. The Virtuous City (al-Madina al-fadila), written in the 9th century by the scholar Al-Farabi, was one of the earliest great texts produced by the nascent Muslim civilisation. It was written under the influence of Plato’s Republic, and envisioned a perfect society ruled by Muslim philosophers – a template for governance in the Islamic world.
We also have the Muslim world to thank for one of the first works of feminist science fiction. The short story ‘Sultana’s Dream’ (1905) by Rokeya Sakhawat Hussain, a Bengali writer and activist, takes place in the mythical realm of Ladyland. Gender roles are reversed and the world is run by women, following a revolution in which women used their scientific prowess to overpower men. (Foolishly, the men had dismissed the women’s learning as a ‘sentimental nightmare’.) The world is much more peaceful and pleasant as a result. At one point, the visitor Sultana notices people giggling at her. Her guide explains:
‘The women say that you look very mannish.’
‘Mannish?’ Said I, ‘What do they mean by that?’
‘They mean that you are shy and timid like men.’
Later, Sultana grows more curious about the gender imbalance:
‘Where are the men?’ I asked her.
‘In their proper places, where they bought to be.’
‘Pray let me know what you mean by “their proper places.”‘
‘O, I see my mistake, you can not know our customs, as you were never here before. We shut our men indoors. ‘
By the early 20th century, speculative fiction from the Muslim world emerged as a form of resistance to the forces of Western colonialism. For example, Muhammadu Bello Kagara, a Nigerian Hausa author, wrote Ganokoki (1934), a novel set in an alternative West Africa; in the story, the natives are involved in a struggle against British colonialism, but in a world populated by jinns and other mystical creatures. In the following decades, as Western empires began to crumble, the theme of political utopia was often lacced with a certain political cynicism. The Moroccan author Muhammad Aziz Lahbabi’s novel The Elixir of Life (Iksir al-Hayat) (1974), for example, centers on the discovery of an elixir that can bestow immortality. But instead of filling society with hope and joy, it foments class divisions, riots, and the unwrapping of the social fabric.
Our identity is the identity of an examiner and a disgrace, an identity that suffers from the lack and completeness of the composition, to be threatened by continuous division, to competitiveness identities seeking existential and expansion wars, to impose its concept on the other. We are in front of sectarian and ethnic cantons that understand only the language of hegemony and arrogant hegemony.
The sub-identities in Iraq are strong by the environment, which continue to feed the sects and clans of the community (benefitting from lobbies) that benefit from disjointed, disjointed ranks to show growing identities that tend to self-containment. These negative elements contributed to the consolidation of the rupture. Iraq was a country of oppressed identities The successful national governments have contributed to marginalizing the other, putting down the kinds of suffering on them, and underlining their culture, language, arts and productions. The national containment had no meaning when the dominant identities detested the other and humiliated their culture. N Contemporary.
Iraq .. mission after Mosul