Δεν χρειαζόμαστε πολλά!!! Μια γλυκιά ματιά!!! Ένα ζεστό φιλί!!! Και η μέρα μας ξεκινάει αισιόδοξα!!!!!💞Always pray to have eyes That see the best a heart That forgives the worst A mind that forgets the bad & A soul that never loses Faith 🙏

Mansikalle valitaan puutarhasta aurinkoinen, lämmin ja sateen jälkeen nopeasti kuivuva paikka. Kasvualustan paksuus tulee olla ainakin 30 cm. Paras maalaji ...pualukoit ja maitoTänään vuorossa Flow. Reppu täyteen sateen-/myrskynkestäviä vaatteita. Tästä tulee vielä hyvä päivä.

itä kaikkia vienyt omia polkujaan. Ammatit on vaihtuneet kerran jos toisenkin, lapset kasvaneet omiksi persoonikseen, omat kiinnostuksen kohteet aaltoilevat, samoin voimavarat. Mutta silti kaikissa meissä on vahvoja juonteita jotain pysyvää. Ominaislaatu.

Alkuinfo / 12:30-13:00 / Hirvitalon piha Festival opening info / 12.30pm-13pm / Hirvitalo yard Keskustelutilaisuus rahasta / 13:00-14:30 / Hirvitalo Open dialog concerning money / 1pm-2.30pm / Hirvitalo Lisää luovuutta barrikadeille / 13:00-15:00 / Tahmelan ranta (Pauhouse sateella) Encouraging creativity on the barricades / 1pm-3pm / Tahmela beach (Pauhouse if it rains) Lasten työpaja: Lapset, valtasuhteet ja kommunikaatio / 13:00-14:00 / Tahmelan ranta Workshop for children: Children, power relations and communication / 1pm-2pm / Tahmela beach Kuinka vastustaa kapitalismia / 14:30-16:30 / Hirvitalo How to oppose capitalism / 2.30pm-4.30pm / Hirvitalo Rumpuryhmän tanssityöpaja / 15:00-16:00 / Tahmelan ranta Drum group’s dance worksop / 3pm-4pm / Tahmela beach Liikkujan kasvisruokavalio / 15:00-16:00 / Vastavirta klubi Vegetarian diet of athletes / 3pm-4pm / Vastavirta club Käytännön neuvoja demon, keikan, tms. Järkkäämiseen / 16:00-18:00 / Mahdollisuuksien tila Practical advice on organizing ademo, a gig, a street event etc. / 4pm-6pm / Mahdollisuuksien tila Tietoturva osana arkeamme / 16:00-18:00 / Vastavirta klubin alakerta Information security as a part of our everyday lives / 4pm-6pm / Vastavirta club, downstairs Queervanhemmuus ja (anarko)feministinen vanhemmuus / 16.00-18:00 / Kurpitsatalo Queer parenting and (anarcho)feminist parenting / 4pm-6pm / Kurpitsatalo No nations, no borders // Oikeutta siirtolaisille / 18:00-20:00 / Hirvitalo No borders, no nations // Justice for immigrants / 6pm-8pm / Hirvitalo Tee-se-itse-utopia-työpaja / 18:00-20:00 / Mahdollisuuksien tila D.I.Y. utopia workshop / 6pm-8pm / Mahdollisuuksien tila Keikat / Gigs Vastavirta klubi, 21-02 / Vastavirta club 9pm-02am Liput / Tickets 6e Sister Disaster ( JKL ) Apathetics ( HKI) Mörkt Moln ( SWE ) Nollasopimus ( TRE ) Harhat ( HKI ) LAUANTAI / SATURDAY 22.7. Lasten puutyöpaja / 11.00-13.00 / Hirvitalon piha Children’s wood workshop / 11am-1pm / Hirvitalo yard Tietoturvallisuuskulttuuri / 12:00-15:00 / Vastavirta klubin alakerta Infosecurityculture workshop / 12pm-3pm / Vastavirta club, downstairs Effigy-työpaja / 13.00-16.00 / Hirvitalon piha Effigy workshop / 1pm-4pm / Hirvitalo yard Anarkistin mediastrategiat / 12:00-13:30 / Hirvitalo Mediastrategies of anarchist / 12pm-1.30pm / Hirvitalo Queer- ja transfeministinen itsepuolustustyöpaja / 13.00-16.00 / Mahdollisuuksien tila Queer- and transfeminist self-defence workshopn/ 1pm-4pm / Mahdollisuuksien tila Anarkismi ja aktivistikulttuuri lapsiperheiden näkökulmasta / 13.30-15:30 / Tahmelan ranta Anarchism and activist culture from the p.o.v. of families with children / 1.30pm-3.30pm / Tahmela beach Walk-in tatuointeja / 14:00-20:00 / Kuutin studio Walk in tattoos / 2pm-8pm / Kuutti’s tattoostudio Suuri G20 keskustelu / 14:30-16:00 / Hirvitalo The great G20 discussion / 2.30pm / 4pm / Hirvitalo Valkoisen aktivistiskenen lähestyttävyys, valkoisen antirasismin sudenkuopat / 16:00-18:30 / Vastavirta klubin alakerta Workshop over the approachability of the mainly white activist scene and the pitfalls of white antirascism / 4pm-6.30pm / Vastavirta club, downstairs Kiipeily / 16:00-19:00 / Tapaaminen Pispalan harjulla, Pispalan portaiden yläpäässä Climbing/ 4pm-7pm / Meeting on Pispalan harju, by the long stairs Situation in Copenhagen – The recent repression and solidarity around it / 4pm-5.30pm / Mahdollisuuksien tila Antirasistinen stencil-työpaja / 17.00-19.00 / PauhouseTultiin Kertun ja vaimon kanssa Tervasaareen. Hyvä ilma! http://ift.tt/2uUWleK

.Confucianism stresses that leadership and education are central to morality. Emphasis is placed on taking care of others within the group. Virtues are used to achieve enlightenment, or the good life. Taoism portrays the concept of "The Way," referring simultaneously to direction, movement, method, and thought. Tao is the energy surrounding and flowing through everyone, and The Way must be achieved through experience, rather than teaching alone. Buddhism refers to the teachings of the "Enlightened One," which state that life is full of suffering brought on by human desire and attachment. There is, however, a possible end to the suffering through transcendence and ultimate understanding. Virtues are of utmost importance, and include love, joy, compassion, and composure Hinduism emphasizes the interconnectedness of all things. It advocates for the harmonious union among all individuals, who should strive for ultimate self betterment and also encouraged to be good to others. Good deeds are motivated by the process of karma Cultural differences in the concept of well-being[edit] Joshanloo (2014) identifies and discusses six broad differences between Western and non-Western conceptions of well-being. His analysis is based on his survey of the accounts of happiness and optimal functioning provided in Western as well as non-Western traditions, including Hinduism, Buddhism, Taoism, Confucianism, and Sufism. t in peace Damian Le Bas (1963-2017), a strikingly inventive artist whose works evoke a personal mythology rooted in his Huguenot/ Irish Traveller background. Represented in the Musgrave Kinley Outsider Collection @WhitworthArt by several vividly coloured oil pastel drawingsThese six major domains of difference are as follows:[5] Self-Transcendence versus self-enhancement. The way cultures define the self is of great importance in conceptualizing happiness. Whereas the Western concept of the self is primarily based on the ideals of individualism, eastern traditions tend to regard the self as a small part of the collective and the cosmos. Consistent with the Western understanding of the self, enhancing autonomy, independence, self-esteem, and a strong ego is considered to be a vital ingredient of a good life in these cultures. In contrast, in Asian traditions, the individual self is de-emphasised in one way or another. For example, in Buddhism, the existence of an individual self is considered an illusion. Eudaimonism versus hedonism. In contemporary Western psychology, scientific analysis of individuals' mental well-being and quality of life is mainly undertaken in the field of subjective well-being, which has been formulated based on a hedonic understanding of well-being. A hedonistic conceptualization of happiness is in accord with the core values and ethos of modern Western culture, namely liberal modernity, hedonism, and romantic individualism. However, hedonism as a way of pursuing happiness is not equally favored in eastern traditions. In these traditions, positive emotions and pleasures are considered too temporary and marginal to be the criterion against which happiness is measured. Non-Western conceptualizations of happiness are thus more consistent with eudaimonism, which emphasizes virtues in defining happiness. Harmony versus mastery. Consistent with the Western dominant way of thinking about humankind and its relationship with the environment, qualities such as environmental mastery and control are highly valued in Western cultures. In contrast, in eastern cultures where interpersonal harmony and adjustment are emphasized, people reach a sense of well-being basically through promoting mutual sympathy and harmony with others and the whole cosmos. These perspectives value self-transcendence, interdependence, softness, flexibility, and adjustment to the environment rather than autonomy and independence. Contentment versus satisfaction. Life satisfaction has been stressed over the past four decades in Western psychological literature on mental health. Life satisfaction is believed in the Western thought to result from need or desire satisfaction. However, contentment, in non-Western cultures, involves satisfaction as well as many other qualities and experiences. It is understood as a delicate balance between joy and sorrow that should be preserved in both happy and sad times. It involves accepting any failure or misery one faces with composure, dignity, and gracefulness. This sense of contentment is believed to result from the realization of the transcendent self. Whereas the contentment is spiritually loaded, life satisfaction is not associated with morality and spirituality. Valuing versus avoiding suffering. A potential consequence of a hedonistic conceptualization of happiness that stresses the maximization of subjective well-being (consisting in part of the absence of negative emotions) is that such a conceptualization, which seems to be dominant in the West, makes it difficult to accept hardship, negative affect, and unhappiness as possible integral parts of a good life. Having this in mind, eastern eudaimonistic theories of well-being accept the existence of negative feelings and anhedonia in a truly happy life. From an eastern point of view, one should be able to embrace both positive and negative sides of life. Relevance versus relative irrelevance of spirituality and religion. In dominant Western lines of research where materialistic values and moral pluralism are valued, religion and spirituality are studied mainly as predictors of mental well-being, and they are not involved in formulating it. In contrast, in non-Western cultures, spirituality and religion are interwoven in individuals' understanding and experiencing of life in general and happiness in particular. Happiness for many non-Westerners is formulated based on religious and metaphysical worldviews. Transcendence, spirituality, mystical experience, following religious duties, and practicing religious rituals are essential for these people's sense of happiness. Viewpoints within positive psychology[edit] There are different approaches within the field of positive psychology. With the support of numerous sources, Bacon[6] presents the idea that there are two "cultures" in positive psychology, or two different ways to view the positive psychology construct of personal strengths: focus culture and balance culture. In focus culture, individuals are focused on developing and expressing their personal strengths. Balance culture is instead oriented towards balancing and bringing harmony within oneself and among others. Bacon argues that individuals ascribing to the focus culture will differ in their life experience and life path than those who believe in the balance culture. Bacon believes that the strengths can be categorized into these two cultures and goes into depth explaining why creativity is the prototypical strength in the focus culture and why wisdom represents an ideal strength in the balance culture. Rather than tying culture to a certain ethnic or cultural group, Bacon and others argues that there are two different cultures, or schools of thought, within positive psychology. These two cultures reflect a new way to categorize strengths (Bacon, 2005). Approaches[edit] There are two main approaches to cross-cultural positive psychology. One perspective, termed 'culturally-free' believes that there are numerous human strengths that are valued universally, and that the pursuit of happiness is common across cultures. Proponents of this side view their approach as descriptive and objective, claiming its results "transcend particular cultures and politics and approach universality".[7] The other approach views values as culturally embedded, meaning that cultural values of the researchers influence their work. The Diagnostic and Statistical Manual 5 (DSM-V) takes this view and includes information throughout the manual to increase cultural sensitivity and further the awareness of a multicultural perspective in clinical practice. Some of the additional information includes insight into cultural differences in key symptoms of disorders, as well as suggestions on how to take cultural context into account during treatment.[8] Also, Western traditions fostered more individualistic societies while eastern traditions fostered more collectivistic societies. Individualistic cultures value the self above the group. Collectivistic cultures value the group above the individual.