Collated by Tusar Nath Mohapatra
Born in Trinidad, raised amid several languages, trained as a linguist, and living in India since 1979, Peggy Mohan has spent much of her life listening to what happens when people, languages and cultures meet.
Her books have taken her from the world of indenture and migration in ‘Jahajin’, to political violence in ‘The Youngest Suspect’, and then to the linguistic histories of the subcontinent in ‘Wanderers, Kings, Merchants’ and ‘Father Tongue, Motherland’.
Her latest book, ‘Framing the Future‘, turns towards a question that may determine the future of India’s extraordinary linguistic diversity: what happens to languages when technology, artificial intelligence and a rapidly changing digital world begin to reshape the ways in which we speak, read and remember? @ashutosh_mdb speaks to Mohan on migration, culture and India’s linguistic future. downtoearth.org.in/environment/gi…
https://x.com/down2earthindia/status/2098630517965103216
*Medieval Foundations of the Western Intellectual Tradition: 400–1400* The intellectual foundations of the West were formed not merely because of the classical heritage itself, but because of the attitudes and ways in which medieval thinkers processed and utilized those classical sources.
Therefore, medieval thinkers regarded the classical Greek and Roman traditions not as absolute authorities that could not be altered, but as intellectual tools and instruments of analysis that needed to be filtered, critiqued, and integrated to understand the world and faith.
Colish concludes that the Middle Ages ended at different times depending on the academic discipline. The most enduring legacy of medieval thinkers for the Western intellectual tradition is not the dogmatic answers they produced, but rather their critical attitude toward authority, their courage in pursuing intellectual self-fashioning, and their ability to continuously test and renew the tradition of knowledge. —Marcia L. Colish—
https://x.com/DanielSamosir3/status/2098656335290372479
In the first half of the 18th century, Issac Rousseau - father of the famous philosopher Jean-Jacques Rousseau – had been summoned to Istanbul to look after the palace's clockwork. Others included two Turkish clockmakers, Şeyh Dede and Edirneli İbrahim, both of whom not only repaired and maintained but produced clocks for the palace.
The world of clockmaking witnessed multiple developments in the 19th century, including the revival of Turkish clockmaking by Ahmed Eflâkî Dede, a Sufi watchmaker. He, alongside Süleyman Leziz, Hüseyin Hakî, Mehmed Şükrü, Mustafa Refik, and Johann Meyer (of Germany) made precious clocks for the palace and served as royal clock masters. They all played a major role in ensuring that the palace's rarest clocks and watches would survive well into the modern era."
https://x.com/KS1729/status/2098597092016959557
In Lurianic Kabbalah, this idea becomes part of a larger view of creation. The world itself is understood as containing something broken and incomplete. Divine sparks are scattered throughout it, and human beings participate in restoring what has been lost. The work of one soul is therefore connected to something much larger than its own individual life. This is why Gilgul is not mainly about discovering a past identity. The important question is what the soul is doing with the life it has now.
Kabbalah also distinguishes Gilgul from Ibbur. Gilgul means the soul returning in another body. Ibbur describes another soul temporarily joining a living person for a particular spiritual purpose.
https://x.com/AtlasOfWisdom/status/2098436775567921167
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